Discourses concerning the perfections of God : in which His holiness, goodness, and other attributes are explained and proved ..

sec 2337 V . 1

Abernethy, John, 1680-1740
Discourses concerning the
being and natural

^T

DISCOURSES

CONCERNING THE

Being and Natural P erf e&ions

O F

GOD.

IN WHICH

That Firft Principle of Religioii^

The

Existence of the DEITY,

IS P R O V' D,

From the Frame of the Material World,
from the Animal and Rational Life, and
from Human Intelligence and Mora-
L I T Y •,

and

The Divine Attributes of Spirituality, Unj-
TY, Eternity, Immensity, Omnipotence, Om-
niscience, and Infinite Wisdom, are explain'd.

— / ^ .

By JOHN ABERNETHY, M, A,

DUBLIN:

Printed by R. Reilly, fdr the AUTHOR, ancj
Sold by John Smith, Eookfeller on the Blind ^^af^

CONTENTS.

Sermon I.

THE Being of God prov'd
from the Frame of the Ma-
terial World. Page i

S E R M. II.

The Being of God prov'd from
the Animal and Rational Life. 3 8

S E R M. III.

The Being of G o d prov'd from
Human Intelligence and MoraU-
ty. 7^

Rom. i. 19, 20.

Becaiife that which may be known of God /y
mamfeji in them, for God hath /howed it

imto

Contents.

mto them. For the invifible things of him
from the creation of the world are clearly
feetiy being under flood by the things that are
made^ even his eternal Power and God-
head,

Serm. IV.

The Spirituality of the Divine Na *
ture explain'd and afferted.

John iv. 24.
God is. a Spirit. 113

S E II M. V.

The Unity of G o d prov'd from
the apparent Unity of Defign in
his Works.

Deuteronomy vi. 4.
Hear 0 Ifrael^ the Lord our God is one
Lord. 155

Serm.

Contents.

S E R M. VI.

Abfolute Eternity explain'd, and
fhown to be a particular Attribijtc
of God.

Pfal. xc. 2.
from everlafting to everlaftingj thou art
Qod, 193

S E R M. VII.

The Dodrine of G o d's Omnipre-
fence explain'd and vindicated.

Pfal. cxxxix. 7, B, 9j iq.

Whither Jhall I go from thy S fir it ^ or whi-
ther {hail 1 flee from thy prejence ? If I
afcend up into heaven, thou art there^ if I
make my bed in hell, behold, thou art there,
if 1 take the wings of the morning, and
dwell in the utter mod parts of the fea, even
there fljall thy hand lead me^ and thy right
hand (hall hold me, 236

Serm.

Contents,
Serm. viil

God's Almighty Power, by what
Acls manifefted, and in what
Senfe to be underftood.

Gen. xvii. i,

Jhe Lord appeared unto Abraham^ and faid
unto hiniy I am God Almighty, 265

Serm. IX,

The true Notion of Divine Omni-
fcience, of its, Nature, Manner
and Extent.

Pfal. cxlvii. 5.
His underfianding is infinite,

S E R M. Xi

The WIfdom of God manifefted in
the Conftitution and Government,

both

Contents.

both of the natural and moral
World.

I Tim. i. 17.

Unto the King eternal, immortal, invijible^
the only wife God, be honour and glory j or
ever and ever. Amen, 350

E R RA TA.

P Age 40. 1. 3. from the bottom, r. hypothefes. p. 45. 1. i^.
r. horfe and the afs. p. 167. 1. 22. for in, r. as tefiimo-
nies. p. 168. 1. 5. from the bottom, for i/jeir, r. the. p. 176=
1. I. r. in it at all. p. 265. Text, Gen. xvii. 1. p, 280. 1. i I.
T. fabrics, p. 287. 1.2. from the bottom, r. concei'vabUne/h
p. 346. 1. 14. r. duration, p. 384, 1. 18. r. defarts.

SER=

(« )
SERMON I.

The Being of God prov'd from the
Frame of the Material World.

Rom. i. 19, 20.

Becaufe that which may be known of God, is

manifejl in them, for God hath Jhewed it

unto them. For the invifible thijtgs of him

from the creation of the world are clearly

feeny being under ftood by the things that are

made, even his eternal power and Godhead,

1

■^H E mind of man, by attending toSERM.'
its own conftitution, and to the '•
ilate and appearances of the world,^^-^

IS naturally led to an enquiry concerning the
origin and caufes of things, the proper mea-
fures of its own condud:, with the confe-
quences of them, and to future events as far as
it can attain the knowledge of them, that is
to an inquiry concerning God and religion*
When a man, endued with all the vital, fcn-
fuive and imelk^ual powers which belong to
A ~ ^ " his

2 The Being of God prov' d

Serm. hk nature, and arrived at the perfedl cxer-

^v^ cife of them, with a competent knowledge of
himfelf, and the various relations and ufes of
things about him; when, I fay, he delibe-
rately views the obvious face of nature, when
he beholds the vaft expanfe of heaven, the glo-
rious light of the fun, and by it a numberlefs
multitude of other objed:s, many of which,
he knows, by his fenfes, his appetites, his af-
fections and experience, are in different ways
ufeful to him and to each other s refleding
at the fame time on his own being, his vari-
ous powers and perceptions, one would think
he could fcarcely avoid fuch inquiries as thefe,
** Whence am I, and by what power pro-
** duc'd ? Whence all thefe beings with
** which I fee my felf furrounded ? As I
•* have no other knowledge of my exift-
^* ence, nor any other way to judge of its
** duration, than by confcious perception, I
*' muft conclude, that fome time ago I was
*' not, for I had no confcioufnefs nor percep*
" tion of any thing. How then is this
*^ wonderful tranfition from non-exiftence
** into being to be accounted for ? Is it to
" be attributed to a fuperior defigningcaufe ?
*< and has that fame mighty intelligent caufc
^ form'd all thofe other beings I perceive,

** which

from the Frame of the Material World. 3

" which by their appearances feem to be fc-Serm.
** latcd to each other and to me, fo as to . i,' ,
" make up one intire fyftem ? But now that
" I find m.y felf in fuchafituation, what am
*• I to do ? There are inftinds in my na-
" ture, which prompt me to various adions
** and enjoyments ; I am furniflied v/ith the
<* inftrumentsoffenfation and motion, I fee,
** and hear, and tafle, and fmell, and feel j
" I can move the organs of my own body,
*' and by them fome other bodied, merely
" by an adl of my own will, or the voiunta-
" ry exertion of an inward felf-determining
** power; Ihave huhger and thirft at certain
*' returning feafons, and am readily fupplied
" with meat and drink, whereby this body is
" nourifh'd and fenfibly refrefh'd. This ia
•' common with me to a multitude of living
** things in different fhapes, with which the "

" earth is ftor'd : But 1 find in my felf the
** powers of reafon and higher affections,
** whereof they give no difcovery, which leads
" me to conclude there is a nobler end of my
<' being, and I am capable of a greater hap-
pinefs. I can refledt, compare my own
perceptions of things, and inquire into
their origin and tendencies ; I perceive at
^ firft view fome truths, and they give me
h z '* plea^

4 ^he Being of God provd

Serm. *' pleafure ; I inveftigate others by a delibc-
^' " rate attention to my own ideas, and to
" their agreement and relations, ftill with a
** growing fatisfadlion j I am confcious of li-
** berty or a freedom of choice, and the ideas
" of right and wrong inadlion, naturally oc«-
*• cur to me j I muft therefore be dirededin
" my condud; by a regard to that differences
«« I find benevolence to fenfitive beings, ef-
*« pecially thofe of my own kind, naturally
" arife in my mind, together with reverence
** and gratitude to a fuperior nature, the fup-
" pofed author of my exiffcence and of all
** my enjoyments ; which afFedions, as they
*« are reflected on with delightful felf-appro-
** bation, a more excellent enjoyment than
*' any fenfible objedt can yield 3 fo they arc
** accompanied with a defire to pleafe that
*' fuperior Being, and be approved by him.
•* But how fliall I continue poflefs'd of exift-
** ence, with all the variety of enjoyment
" that belongs to it, which is fo very dellra-
** ble ; and iince experience convinces me
•' that the prefent life is frail, and has in it
«* a mixture of unhappinefs, what pro/ped:
«* have I of a future flate, for the thoughts of
" falling again into nothing fill my mind
[[ with horror j and how (hall I attain to the

^higheft

jrom the Frame of the Material World. 5

" higheft perfedion 1 am capable of? FofSerm.
*' it plainly appears that, at lead, the nobler
"^ powers of my nature may admit of a more
" various exercife than the prefent, and a fur*
'* ther improvement. All that is poffible for
** me to do, as an intelligent agent, where-
** by I may contribute to my own happinefs,
" and anfwer the end of my being, is to fol-
*' low the guidance of my own reafon and
** what nature points to, confidering the
" whole of my conflitution, and preferving
** the juft fubordination of its lower, to its
*' fuperior parts : And for the continuance of
?* my being, and what additional felicity, I
^^ may defire or exped, I muft hope in the
** fame fupreme power and goodnefs, to
^' which I owe all that is now in my pofTef^
«^ fion. "

If thefc are the inquiries and the fenti^
ments which the mind of man, unbyafs'd by
any prejudices or prepoffeffions, would na-
turally fall into, and whether they are or
not, let any one judge who carefully attends
even to the moft obvious appearances in the
human conflitution : we may confider whe-
ther they are not very becoming u8. It is
true we grow up to the exercife of our rea-
fon gradually j the firft part of life is pail
A 3 oyef

^he Being cf God provd
over with very little refiedion, the world is
become familiar to us, we have learn'd the
ufe of things and opinions concerning them,
which engage our affent and our afFedions,
before we come to that maturity of under-
ftanding which is neceffary to qualify us for
a thorough and rational examination. But
neither the familiarity contra(5ted with our
own exiftence and the world, (we cannot but
be fcnfible, that our knowledge of both is
of no long ftanding) nor any prejudice we
may have received in a childifh immature
flate, £hould divert us, wh«n we have at-
tained to the full ufe of our rcafon, from at-
tending fuch important enquiries, which
the leafl fclf-refledion will (hew to be every
%vay worthy of men. Whether our inquiries
will rationally end in religion, founded on
the belief of a Deity is what I am now to
confider. This, however, feems to be the
plaineft and moft natural way of attaining
fatisfidlion in that great point ; for by the
Deity we mean the powerful, wife and good
parent of mankind, the maker, preferver and
ruler of the world ; and how Chall we know
him but by the characHiers of his perfedions
ftampt upon his works? Thus the apoftle
argues in my text, That wbkb may he known

from the Frame of the Material World. 7

of God is manifefi to men^ J or God hathfiew-S^Kix^
ed it unto them (by their own reafon). For !•
the invifibk things of him from the creation
of the worldy are clearly feen^ being iinderftood
by the things that are made^ even his eternal
power and godhead.

It is certain, the belief of a Deity has ge-
nerally obtained among mankind j excepting
the objed:s of the mind's immediate intuition
and of fenfe, concerning which there can be
no difpute, excepting thefe, I fay, perhaps
there is not any one point to which Men
have more univerfally given an explicit aflent,
than the Being of God. This is thought, by
fome, to be a ftrong prefumption in its fa-
vour J for they alledge, nothing but the clear
irrefragable evidence of truth could have in-
duced all nations of the world to agree in it.
As to vulgar opinions, acknowledged to be
erroneous in other points, fuch as the mag-
nitude and diftance of the heavenly bodies
tlie cafe is very different ; for there the error
plainly arifes from inattention, and forming
a judgment too haftily upon the report of
fenfe, concerning appearances which it can-
not examine. But in fuch a point of fpecu-
lation as the exiftence of the Deity, to the
knowledge of which we are led by our own
A 4 moft

8 The Being of God provd

Serm. mofl obvious reflections, and which the more
. it is attended to, the more firmly it is behev-

ed ; an uniform agreement feems to proceed
from the voice of nature, or God himfelf
fpeaking inteUigibly to every nation by his
works. There is, undoubtedly, in the hu-
man mind a knowledge of things which are
not the objedls of fenfe, nay in many inflan-
ces reafon corrects fenfe, and difcovers its mif-
takes : indeed, the greateft certainty we have;
is in the clear perception of an agreement be-
tween our own abftradl ideas ; fo that a con-
curring perfuafion concerning propofitions
form'd of fuch ideas, and concerning ratio-
nal dedud:ions from them, has the befl ap-
pearance of being founded on truthj becaufe
in them men are lead obnoxious to deception.
There have been however fome, very
few of mankind in comparifon, who have
profefledly denied the being of God, and pre-
tended to account for the formation of the
world and all the phjenomena of nature with-
out him. Thefe men ridicule the common
belief as fuperflitious, proceeding wholly
from ignorance of caufes, political fidlion,
cuflomary tradition, or the paflion of f:ar,
which often produces groundlefs imaginati-
on?, I may afterwards have occafion to ex-
amine

from the Frame of the Material World. 9

amine thefe pretences; in the mean time, Serm.

without refting this firft principle of all reli- ■^•

gion on the prefumption in its favour, taken
from the general confent of mankind, or any
other preiiamptions, however flrong, I fliail
proceed diredly to eflablifh it by clear evi-
dence of reafon, in the method which ap^
pears to me the mod fimple and natural : On-
Jy let it be obferved,

That the notions of men, concerning the
Deity and his attributes, have been very con-
fus'd, and their opinions widely different,
even theirs who agree in the profefs'd belief
of his Being : fome have declared themfelves
unable to form any idea of fubftance diftind:
from body, and therefore concluded, that as
the human foul is only a fubtile kind of mat-
ter, or a particular niodification of it, fo God
himfelf is corporeal ; this way of thinking,
tho' very grof s, is plainly difcovered in the wri-
tings of the celebrated floic philofophers, mixt
at the fame time with noble fentiments con-
cerning the Divine moral perfedions and pro-
vidence : Some conceiv'd that the creation of
material fubftance was abfolutely impoffible,
tho' it is intirely fubjeft to the difpofal of ac-
tive intelligence, and that therefore it mult
^e coeval with the fupreme Being, whom

" they

to The Being of God prcvd

Serm. they imagin'd to be the eternal foul of an eter-
^- nal univerfe ; Others leem to have deny'd the
unity of the Godhead, at lea ft, they divided
their worfhip among a plurality of divine be-
ings, fo called, tho' 'tis probable, the Polythc-
ifm of the Gentiles is to be underftood, con-
cerning a multiplicity of inferior agents in the
Divine adminiilration, orminiflring fpirits, all
fubjed: to the one Supreme: Others again,
have fo perplex'd the do6trine of the Divine e-
ternity and immenfity, as to render them un^
intelligible. But above all, the errors con-
cerning the moral perfections, as they are
mofl pernicious, have been the mod frequent
in the world, the Chrifiian world itfelf not
altogether excepted. Not to mention the
Gods of Epicurus^ which he imagined, or pre-
tended to have imagined, to be a kind of in-
dolent happy things, neither the makers nar
rulers of any thing> but like other beings,
made out of atoms by accident ; I fay, pre-
tended to have imagin'd, ior it is not unlike-
ly that part of hisfcheme was a complement
to the religion of mankind, or rather a fneer,
fuch as is not unufual with writers of his
fort : The heathens had, many of them, ve-
ry abfurd conceptions of the morals of their
inferior gods, and Jupiter himfglf was far

frotti

from the Frame of the Material World. ii

from being perfedly pure and goodj there Serm.

- - I.

are, even among thofe who have the beft ^•

means of inflrudion, very grofs opinions, and
of a dangerous tendency, concerning the ju-
ftice and goodnefs of God, and the mtafures
of his government over moral agents, which
*tis needlefs now to infift on more particur
Jarly.

The ufe I fliall make at prefent of this
pbfervation, is, to avoid at our entrance oa
this fubjedt, a particular definition of the
Deity, by enumerating all the perfe(5tions
which, I hope we fliall in the fequel, fee
reafpn to attribute to him, becaufe the pre-
fent controverfy is only with Atheifis^ not
with any, even of the moft imperfect ^hei/Is.
BefideSj I think, in fuch an inquiry, we ought
to begin with the plaineft principles, that ha-
ving once feen them e^ablifh'd with clear e-
vidence, we may then proceed to points lefs
obvious. Thus, if it fir/1 appears by convin-
cing proof, that there is an intelligent de~
figning caufe in the univerfe, to which the
order and appearances of it are to be afcrib'd,
we may thence take our rife to the confide-
ration of the characters of that caufe, and (o
by degrees advance to the moft compleat no-
tion of God which we cap form.

"" " ~ Ifliall

*The Bemg of God pro'-od
I fhall therefore conlider the fubject be-
fore us in the fimplefh view, and begin with
an inquiry into the true caufe of the vifible
frame of nature, ftating the queftion, as it
thus plainly flands between us and our ad-
verfaries, whether the material world, with
its principal and moil obvious phaenomena,
which fall under our obfcrvation, is form'd
and guided by mere chance or blind neceili-
ty, which are the different hypothefes of A-,
theifm, and I fliall examine them feverally ;
or if, on the contrary, it was produced by,
and is under the direction of an active, un-
dprflanding and intending Caufe?

In order to this, let us firfl confider the i-
deas of intelligence and activity, of caufe a nd
effect, and of neceffity and chance, which
arife in our minds, by attending to whatpaf-
fcs in them, and by obferving what our fen-
fes inform us of, in the ordinary coiirfe of
things. Perception is always and neceffa-
rily accompanied with confcioufnefs. That
am-'^n fees and hears, and remembers and;
underflands, and reafons, and defires and
wills, needs no proof to him, nor indeed is
capable of any j nothing being fo evident to
bis mind, not the very exiflence of any
thing without biiii, nor is it poflible, with-
out

from the Frame of the Material World, 1 3

out confcioufnefs, to convince a man of anySERM.

... . ' T

operation or perception in his own mind. i\^.
Our agency, from an inward felf-determin-
ing principle, is as well known to us, as our
paflive perceptions are : As we cannot help
feeing, hearing, perceiving pleafure upon fome
occafions, and pain upon others, whether
external or internal 5 we are as fenfible that
we can, without a confcioufnefs of any ne-
ceffity impelling, turn our attention to one
objed: in preference to another, we can recal
the ideas which have been formerly in our
minds, we can varioufly affociate them, com-
pare and examine their relations to each o-
ther; confcious that thefe operations do not
arife from without, but depend wholly upon
our felves, and we are equally fenfible, that
fome corporeal motions proceed from the de-
termination of our own wills. Our bodies
begin to move, or particular members of
them, fome other bodies alfo are moved by
their force, and all fuch motions are conti-
nued or ftopt, while we are not conlcious
of any thing whereby either the continuance
or ceffation are produced, but our own lim-
pie volitions.

Hence arife the notions of free or volun-
tary Agency, and neceffity as diftinguifh'd

from

14 T^he Being of God prov'd

Serm. from it, and of caufe and eiTedt. Such pow-
^- ers as we find in our felves, we can eaiil\^
conceive to belong to other Beings, either in
a greater or lefler degree. As we have clear
evidence of perception and fpontaneous mo-
tions in other Animals, tho' different in kind
from, and both of them much more con-
fin'd than ours ; fo there is no difficulty in
apprehending that there may be intelligence
of a much larger comprehenfion than the
human, and a more extenfive activity, pro-
ducing more numerous, and vaftly greater
effedls.

We have at the fame time the idea of
what is called pafTive Power, or a capacity
of being moved and changed; for we can
move our own Bodies and alter the fituation,
the external form and the fenfible qualities of
other bodies, by the ufe of proper means,
which we have learn'd by obfervation and
experience. And thefe bodies we find to
be conflantly and uniformly liable to the
fame or the like alterations by ad:ive force.
Whatever appearance there is of adtlon in
this fort of beings, will be found upon clofef
attention, to be really no acflion at all. A
man can eafily diflinguifh between walking,
and being carried, between the involuntary

motion

from the Prame of the Material World. 15

motion of his hand, and that which depends Serm.
iolely upon the command of his own will 5 j^
in the one, he is an agent, in the other
wholly paffive. In like manner, a ftone fall-
ing, which we do not conceive to move from
an internal principle, becauie no power of
felf-motion ever appears in that kind of be-
ing, is no more atftive than the earth on
which it makes an impreffion, or the human
body which it bruiles, occafioning a fenfation
of pain : And for other corporeal adion, lo
called, producing various and conliderable
efFeds, fuch as that of fire and air, it can
only be attributed to the inteftine motion, not
fpontaneous, of more fubtle material parts,
and therefore is no more properly adiion than
the motion of intire folid bodies, whofe parts
are at red among themfelves, that is, do not
at all change their lituation with refped to
each other.

Thus we are led to dlflinguifh between
the politive ideas of blind neceflity and in-
telligent adlivity, as diredly oppofite to each
other, the one belonging to a caufe, the other
to an efFedt. Indeed the negative idea of ne-
celTary exiflence is not felf-cpntradidory,
no more than that of infinity ; but to fay
that unintelligent neceflity operates, muft, I

think

i6 ^be Bei?jg of God provd

Shrm. think, appear to our minds to be a contra-
'" didion in terms j it is to allert operation,
and at the fame time deny it in a proper
fenfe, and to deflroy the very notion of ad:i-
vify, which yet we know as clearly as we
do our own exiftence, being equally confci-
ous of it. There may be, 'tis true, a train
of neceffary effedis, as in the inflance of
motion communicated to various inanimate
bodieSj one impelling another fucceffively, and
the prior has the appearance of cauUng the
pofterior 5 but really they are alike paffive, and
to imagine that they operate, is to confound
the mofl inconfiflent notions of ading and
being acted upon. And as thus the ideas of
caufe and effect, of active and paflive power,
of agency and necefTity, take their rife from
an attention to our felves, our own minds
and our bodies ; fo we cannot avoid ob-
ferving the fame difference among all other
beings which we know. I have not indeed
the fame intuitive knowledge of another
man's confcious activity, as I have of my
own, but yet I have fuch evidence of it, as
excludes all doubt ; nor can I queflion, but
that the earth I walk on, the pen I hold ia
my hand, and other inffruments of action
which I ufe, are paffive inanimate things, al-
ways

Prom the Frame of the Material World. i y

ways yielding to force, and never difcoveringSERM.
the leafi: fignofan inward felf- determining ' .
principle. This diflindtion runs through the
ivhole univerfe, as far as we are acquainted
with it, and all the knowledge we have of
being, our own or any other, leads us to dif-
cern the efTential irreconcilable contrariety of
fpontaneous adting, to blind neceffity. It fol-
lows, that if there be any things or appear-
ances, which we judge to be efFedts in the
world, and who can help obferving a multi^
tude of tbem j to attribute them to unintelli-
gent neceffity, is to attribute them to what
we can have no notion of as a caufe at all ;
and to fay that fuch neceffity is univerfal, is
to fay there is not, nor can be any fuch thing
as a caufe^ or it is to deny the poffibility of
adtiori.

It is (lill to be remembered, that the necef-
fity here fpoken of, is only fuch as excludes
intelligence and dcfign : The queflion con-
cerning neceffary agency in another fenle,.
that is, whether an intelligent agent adts fo*
neceflariiy, that it is impoflible in the event
he fhould act otherwife than he does, what-
ever the reafon be ; this quefiion, I fay, is
intirely different, and not concern'd in the
eontroverly with Atheifls -, for fuppoling it to
B ^

1 8 The Being ofGodprov'd

Serm. be determin'd in the affirmative, ft ill it leaves
^' us the idea of intelligent active power, as a
proper caufe producing effects ; and with re-
fpect to the formation and order of the uni-
verfe, the idea of an intelligent active power,
equal to the production of fuch an effect,
which is what we mean by the Deity : But
to attribute operation to undefigning neceffi-
ty, is to attribute it to an abftract notion, and
to confound all our ideas of caufe and effect .
and how can a man, who is as fully convinc'd
of active power in himfelf, as of his own ex-
iftence, and in the fame manner, that is, by
being confcious of it, reafon with him who
denies the being, and even the poffibility of
fuch a power ? And how a,bfurd an aflertion
muft it appear, that nothing at all, not the
leafl being in nature, nor any mode or qua-
lity, not fo much as the leaft motion, could
poffibly (by an antecedent neceffity, inde-
pendant on defign) have been otherwife than
it is ? Can a man believe this, who fees fuch
marks of indifferency in a multitude of things,
fo many changes in the face of nature, and
knows that fo many depend on his own choice.

The notion of chance, fo far as it relates to
tlie prefent fubject, arifes wholly from men's
ignorance of caufes. As we fee very often

in

from th€ Frame of the Material World. 19

in the world many changeable appearan-SERM.
ces, which by the novelty, variety, and o-,Jj^r,^^
ther circumftances of them, we can't help
believing to be efFe6ts, but not being particu-
larly determined by any ncceffity, nor ytt
by the intention of any agent which we can
obferve, the word chance is fubilituted in the
place of the unknown caufe. And this may
be fufficient for fome purpofes, for which the
knowledge of caules is of no importance. But
in an inquiry concerning the origin of things^
to apply chance as a kind of hypothefis to
folve the appearances of nature, and account
for the order of the world, is evidently ab-
furd 5 for the word fo apply'd, can have no
other fignification than ignorance or nothing
at all, tho' in fome men's mindS^ at leaft in
their manner of exprefling themfelves, there
feern to be utterly inconfiftent ideas, confu-
fedly jumbled together, as the fignification
of it 3 for they feem to imagine a kind of
efficiency at the fame time that there is no
certain determinate caufe (which it is im-^
poffible for them to know) that is, they moft
abfurdly attribute a real uncertain efficiency,
to nothing, to an empty found, or a vague
undetermined notion, when, if they would
examine their thoughts, they would find that
B 2: t)^

20 7he Being of God provd

Serm. the true meaning of chance is onlyj we don't
y know what.

A^ Thus we fee the Athiefiic fchemes concern-
ing the formation of the world, its order and
appearances, inftead of giving a rational, in-
telligible account, are founded only in igno-
rance, and indeed are everfive of true human
knowledge ; the one of them (Nece£ity) de-
ftroys the very idea of intelligent and defign-
ing a(5livity, which is as clear to our minds
as any idea can be, being perceiv'd by an in-
ward confcioufnefsi the other (Chance) is an
utter abfurdity, made up of inconfiftent no-
tions, and really meaning nothing but igno-
rance.

But I will not content my felf with argu-
ing thus again ft the hypothefis of the Atheifis
in general. Let us allow more than they
have any pretence in reafon to demand ; let
us fuppofe necefiity to ftand for fomething,
whofe operation is like that of material cau-
fes, improperly fo called, which effedt ap-
pearances by an undired:ed impulfe, or with-
out the interpolition of any delign ; a con-
flant uniformity however, muft be included
in the idea of fuch operation, for necefiity,
whether it be applied to exiftence, power,
or whatever elfe, admits of no change, no

inter-

from the Frame of the Material World. 2 1

interruption, no variety either in kind or dc- Serm.
gree : And let chance, however inconfiftent-
ly, be luppos'd to be fomething, vi^e don't
know what, which operates, but its opera-
tion is not determined, either by a natural
neceffity, orbycounfel. Now, if neither of
thefe hypothefes, between which Atheijis
have been divided, fome choofing the one,
fome the other, and a different Atheifti-
r^/ hypothelis never has been, nor can be de^
vifed ; butif, 1 fay, neither of them can reafon-
ably be admitted in accounting for the being
and difpoiition of things, as in fa(fl they ap-
pear, there is then nothing left to reft in
but the contrivance and agency of an intelh"-
gent caufe. But that neither of thefe hypo-
thefes does anfwer the profefs'd defign, vit:.
to explain the formation and order of the
world, I fhall endeavour to fliew clearly,
from the common appearances, whicli can-
not poflibly have efcap'd the moft carelcfs ob-
ferver. Whatever w^ay wc turn our ^)^t.^^
to whatever part of the univerfe, or the
whole of it which is vifible to us, the face of
nature has thefe two characters, which no
one can help obferving ; it is various, and it
is uniform; the former is a convincing argu-
gument againft neceffity, and the latter againft
ehance. B 3 Firft^

^he Being of God frov'd
Firft, there appears in the vifible frame of
nature, a great variety. When we look up
to the heavens in the day, our fight, piercing
through a thin pellucid medium, terminates
in a vafl azure concave, v^^ithout any diverli-
ty, only that we fee in it a great luminous fie-
ry globe, which we conclude to be the foun-
tain of light, and fometimes interpofed
clouds, which by obfervation and reafon, we
know to be only watery exhalations from
the earth, gathered together in a region not
far diftant from us, and when they are con-
denfed, falling down again in rain ; but
when we turn our eyes the fame way at
right, the profped; is quite changed, and a
new fcene prefented to us. The great ruling
luminary of the day is withdrawn, and ia
his ftead there are feen numberlefs leffer lights,
among them, one larger than the reft, with
various appearance, confpicuous, but pale,
and fliining with a faint and borrowed luftre.
This is the conftantly changing appearance of
the heavens in every diurnal revolution, be-
fides other periodical alterations in the courfe
of the fun and the moon, which every one
rnuft obferve. In our own globe, which our
eyes can more accurately furvey, there ap-
pears a much greater diverfity 3 a vaft col-

kiflion

from the Frame of the Material World. 23

ledion of waters, fupplied by perpetual cur-SERM.
rents, difperfed in feveral channels, continu- ^ I-
ally flowing into it : On the folid part wh^re
we live, here mountains and rocks, there
plains and valleys, in one place flately groves,
in another flowry meadows, or fields covered
with corn, all ftock'd with numerous inha-
bitants; the fea flor'd with fiflies of fur-
prizingly various (liapes and lizes, the dry
land with as great a diverfity of beafts, and
the air with fowls. I do not fpeak now of
the mutual relations of thefe things, the
fuitablenefs of one to another, and the con-
venient regular difpofition of all, which muft
flrike an attentive mind with a fenfe of na-
tural beauty in the whole, and lead it to the
acknowledgment of wifdom and goodnefs in
the author j but upon the moft indifferent
fuperficial view, which prefents to us fuch
an amazing variety, and without looking nar-
rowly into the compofition of particular be-=
ings, which greatly increafes it, let any man
think, if he can, that blind, undefigriing ne-
ceflity has produc'd fuch a multiform ap-
pearance. The operation of neceffary cau-
fes, if they muft be call'd caufes, is always
alike, and admits of no changes. The me-
cfi^aical powers of fpripgs, weights and
B 4 wheels^

24 7 he Being of God prov-d

Serm. wheels, and other inftruments of motion, arc
■V,^ exerted uniformly : fire is another neceffary
corporeal agent, which operates always in
the fame manner, the' it has difi'erent effeds,
according to the different texture of the bo-
dies into which it penetrates, caufing fome
parts to afcend in fmoak and flame, reducing
fome to alhes, and making fome liquid or
malleable. To give thefe and fuch like in-
flruments, that diverlity of operation, which
is neceifary to anfwer even the low purpo-
fes of human art, and the conveniencies of
human life, there mufl be, we know, a fu-
perior intending Caufe, to guide the applica-
tion of them; but that fuch neceifary caufes,
as fenfelefs atoms, fhould, out of themfelves,
without any skill in the application of their
force, or the interpofal of any intelligent di-
rection, produce fuch a wonderful variety as
there is in the vifible appearance of the world,
the liquid waters, and the more fluid air of
a different conftitution, the flrangely fubtle
and penetrating light, the folid earth, and the
firmer rocks, the almofl infinite kinds of ve-
getables, diverfe in fhape, colour, flower and
fruit ; not only the many fpecies of animals
and the numberlefs individuals, each intire,
but the yet more various parts of their com-

pofition^

from the Frame of the Material World. 25

polition, the folid and the fluid, the organs Serm.
of motion and fenfation ; this is fuch a para- i^^vj
dox, it muft be an underftanding of a very
odd make, that can believe it.

The Atheijl may next betake himfelf tp
chance, which is capricious enough, and va-
riable,^ to anfvver the greatefl imaginable or
poffible diveriity of produdlions, ifit be ad-
mitted to have any fhare in them. Neceffity
is hmited, and mud always produce exa(5l,
ly limilar and unvarying efte^ls, but fickle
chance is tied down to no rule of operation,
ifit can operate at all ; fuppofing it to deter-
mine the exiftence, and the order of things,
what fhould hinder the diverfity which there
is in the world, nay, an infinitely greater di-
verfity ; why may not v^ater, and air, and
light, and rocks, and animals, and vegetables,
all kinds of fubftances, and all pofiible quali-
ties, be jumbled together ? But as the variety
which there is in the appearances of nature,
is an invincible argument againfl: their being
the produ(5lion of necefTary caufes, an equal-
ly ftrong objed:ion lies again ft the hypothe-
fis of chance, namely, their uniformity. E-
very one muft be fenfible, that th'n is as tru-
ly the charader of the face of nature, as the
Qther^ Whenever we turn our eyes to tha

heaveris^^

26 7he Being of God prov'd

SfiRM. heavens, they have the fame uniform afped
I- as when vi^e view'd them before, the fun and
^•^''^'^^the moon, and the ftars, hold their places,
and go on conflantly in their courfes, pro-
ducing a regular fucceffion of day and night,
fummer and winter : One wou'd think they
co7itinue after an ordinance^ and are fubjedt
to a law, rather than guided by giddy ha-
zard. In our lower world, not only the hills
are everlafting, and the rocks not removed out
of their place y but the waters, however eafi-
ly yielding to force, keep their perpetual
channels, and the whole felf-balanc'd globe
hangs in loofe fluid air, which has no flrength
to fupport it. The tender herbs which feem
to die every winter, revive again in the fpring,
and cover the earth with a renewed verdure ;
the living things of fo brittle a frame and
fhort-liv'd, yet do not quite difappear and
give way to different kinds, which being e-
qually poffible, have an equal chance for pro-
dudlion, if chance ruled, but the fame fpe-
cies arc perpetuated in a conflant fucceflion.
If this argument were purfued more minute-
ly, it would ftill appear the flronger. If we
do not take the works of nature in the grofs,
and content our felves with a bare view of
their out fides, but examine their interior con-

ftitution,

from the Frame of the Material World, 27

ftkution, the evidence againfl hazard in their Serm.
formation, will ft ill increafe, for it muft be Jf* ,
plain to every one, that the more complicat-
ed any pieces of work, machines or fyflems
are, defign is ftill the more apparent in their
iimilarity. But the moft obvious view is fuf-
ficient to our purpofc, for let any man confi-
der whether he would not make a difference
between heaps of fand and ftones huddled
together in confufion, and a regular building,
between a fortuitous jumble of pieces of brals
iron and lead, and a well going clock, be-
tween a mob, or a tumultuous affembly of
men without any order, and a well form'd
political fociety, or a well difciplin'd army j;
let him conlider, I lay, whether he would
not make a difference in thefe cafes, prefum-
ing there was counfel and defign in fome,
but not in others. And now, if we apply
the fame reafoning to the works of nature,
whereas, upon the fuppofition of chance,
there is infinite to one againfl: any certain
determin'd production, for chance ranges un-
guided, to the utmoft verge of poflibility,
when in fa(5t, we fee amidfl an almofl infi-
nite variety of things, there is fuch an obvi-
ous conftant uniform.ity in the appearances of
the world^ is it not furprizing, that it fhou'd

ever

7he Being of God prov'd
ever have entered into the mind of any
man, to exclude defign, and attribute all to
chance ?

The argument, fb far as we have proceed--
ed, kerns to be fully conclu/lve, and we may
confidently reft in it as prov'd, that neither
the hypothefis of chance, nor of undefigning
neceffity, can account for the appearances of
the univerfe. But we {hall be more diredly
convinced that there is manifefted intelli-
gence and defign in the frame of the mun-
dane fyftem, if in the next place we confi-
der what the ancients called 7^6»x*«H«xa^, the
beautiful and harmonious, the regular and
convenient, the amiable and good, with
which the world every where abounds. Tins
point admits of a large illuftration, all the
diicoveries which have been made in aftrono-
my, natural philofophy, and natural hifto-
ry, tending to fhew that there is a fitnefs in
things, a correfpondence in the parts of the
world, one anfwering to another fo as to
demonftrate wife contrivance, and unity of
defign in the whole. There is not one regi-
on of the univerfe of which we have any
knowledge, the heavens, the air, the earth,
or the fea, not one intiie particular being
^hich we have the means of inquiring nar-
rowly

from the Frame of the Material IForld. 29

rowly into, one fifli, one fowl, onebeaft orSERM.
one tree j there is not one of all thefe ^hat^^^^^,,^
does not appear to be artificially made, and
does not by the exadt proportion and harmo-
ny oi its parts, difcover defign in the whole
of its cunilitution. And indeed, in thefe
laft ages particularly, men of leifure and
penetration have fo happily employed their
time and their underftandings in the ftudy of
nature, as to let the argument in a very-
clear lightj proving beyond all rational con-
tradidion, the wifdom and goodnefs of God .
in his works, to the utter confufion of thofe
who are either fo ftupidly blind or obftinate-
ly wicked as not to regard the operation of
his hands.

But I {hall only infift on thofe things
which every underftanding muft difcern, the
appearances which every eye fees, or the ob-
fervations of fa6l which muft occur to the
moft unattentive of mankind, who has but
common fenfe ; for even they will be fufH-
cient to eftablifli this great truth upon. Let
us firft confider the vifible world at large, as
it appears to a naked eye, and to a plain,
unimproved underftanding. No man of the
meaneft capacity, and the loweft way of
thinking, can be ignorant that there is a

relation

' 41

2b ^he Being of God prov'd

Serm. relation between the parts of the univerfe^
. * that from the fun there is a communication
of light and heat to the earth, which is the
apparent caufe of the various produdtions
upon its furface, and of fo manifold ufe to
its inhabitants that they could not fublift
without it. By that genial warmth tender
plants of different kinds fpring up from fmall
feeds, and are nourifhed, fome into ftrong
ftalks, fome into low fhrubs, and fome into
ilately trees, all bearing fruits which are the
food of animals : And among animals there
is an order and mutual ufefulnefs, the other
kinds being in fubordination to man^ who,;
by the prerogative of his fuperior nature^
claims a dominion over their labours and
their lives. To man particularly, and to
other living things proportionably to the
lower purpofes oi their being, the light of
the fun is (o comfortable and fo ufeful, that
we cannot conceive how the ends of a life,
conftituted as ours is, could be anfwercd, and
its convcniencies obtained, without it. Biit
thatj light, and the nourifhing heat with
1?vhich it IS accompanied, is fo conveniently
diflributed, as in the befl manner to illumi-
nate and animate the whole earth, the glo-
bular figure of which requires a diurnal ro-

tation«

frorfi the Frame of the Material World, 3 i

tation, that all the dwellers on it may beSERM.
fupplied in their turns j nor do any of them, ^*
efpecially not the principal, fufFer by the
darknefs they are overfpread with, whllft the
fun vifits others with his benign influences^
for night gives man a neceffary vacation from
the labours of the day. But no one can avoid
obferving the changes of the feafons, occa-
lion'd by the annual (apparent) courfe of the
Jfun J if he kept one perpetual track, the
greatefl part of the earth mufl be uninhabit-
ed, either by reafon of exceffive heat or cold,
the gloomy regions never vifited by him^
mufl be fhut up in continual darknefs and
impenetrable frofl, while the climates on
which his beams (hould flill diredly fall,
mufl be quite burnt up, yielding no fufle-
nance for man or beafl. But inflead of thefe
extremes^ how commodioufly is this great be-
nefit difpenfed, by the fixed periodical revo-
lution of the great orb in a yearly courfe, io
direcfted, as to prevent, as far as can be, the
excefles both of heat and cold, and produce
the grateful and ufeful variety of fummer and
winter, feed-time and harvefl. Again, if we
take but even a flight view of this lower
world it felf, we fhall fee an admirable cor-
refpondence between its parts 5 however dif-
ferent;

3 2 The Being of God provd

Serm. ferent they are, yet every one fitted to ano-
'- ther, and to all the reft, fo as to make the
whole a convenient dwelling-place for the
feveral tribes of animals which live upon it,
and for mankind efpecially. The folld earth
fupports our heavy bodies, the thin air we
breathe, is abfolutely neceffary to our prefer-
vation j and no one can be ignorant of how
manifold ufe water is, not only more re-
motely, by ferving the purpoles of vegeta-
tion, but by the immediate refrefhment it
gives, and as a means of the decent and com-
fortable enjoyment of life. Every element
has its proper inhabitants, vv^hich by the pe-
culiar make and organization of their bodies,
are adapted to it j the fifhes have fins, the
land animals feet and legs, and even the gro-
veling reptile is furnifhed with the proper in-
llruments of its flow motion : All thefe fo
various, that the kinds of them can fcarcely
be numbered, have food convenient for them,
and every thing which is fuitable to their fe«.
Vera! natures.

Now, even upon this general imperfe<fl
view, let any man judge whether there be
iiot clear evidence of contrivance and defigti
in the formation of our world, indeed, whe-
ther it does not appear fuch a regular con-
f ne^ed

Prom the Frame of the Material World. 3^

ne6led fyflem, as coniidering the infinite Serm.
variety of its parts, all of them fo exqui- , Ji\-vj
fitely fitted to each other, and difpos'd in
fuch exad: order, as to make a perfedt har-
mony in the whole ; whether, I fay, conii-
dering this, any underftanding lefs than infi-
nite, could have form'd the model ? This is
fo plain, I do not think it needful toufe ma-
ny words in illuflrating it j the truth is, I
cannot help concluding, that without the
moft unaccountable infatuation or perverfe-
nefs, every one mufl acknowledge it. Surely
it would be far lefs abfurd to im.agine, that
the moft curious machine ever fram'd by hu-
man art, the moft beautiful edifice, the fined
pidlure, or the moft delightful mufical har-
mony ; that thefe, any, or all of them, made
themfelves, by a merely cafual nfixture of
their parts, than that this ftupendous and moft
artificial fabric of the univerfe, arofe from
nothing, or from rude, utterly indifpofed
materials, by undirected neceiiity or hazard.
Before we proceed any further, let us ftop
here to make one obvious refledlion, or ra-
ther indulge our felves in thofe thoughts
which will naturally arife. The human mind
is fo conftituted, as to have a pleafing fenfe of
beauty, in order, proportion and harmony,
C parti-

34 7he Being ofGodpronfd

Serm. particularly, as it is thereby led to apprehend
*• .wifdom and p;ood delip;n in the contrivance.
It is this which affords fo various and delight-
ful entertainment, from the curious produc-
tions of the artifl's hand, but firfl of his
mind ; one admires ftatuary, another archi-
tecture, another gardening, others are de-
lighted with the compofitions which are mere-
ly the work of genius, without any grofs
materials, fuch as poetry and hiftory -, but
ftill it is the regularity that pleafes, the pro-
portion of the parts, and the harmony of the
whole ; and the more complicated and vari-
ous the matter or the fubjecft is, it is the more
pleafing, provided the regularity be apparent.
Why then fhould we not admire the beau-
ties of nature, nay, don't we all agree, that
thofe are the mofl beautiful works of art,
which copy the mofl exadly after nature, and
are the truefl imitation of her original forms.
Let us therefore fix our thoughts in a ftea-
dy contemplation of the world about us,
view it in this light, as a regular finifh'd fyf-
tem, difcovering exquifite skill in the exadt
proportion of all its parts, and a perfedt fym-
metry in the whole. In vain fliall we fcek
for beauty, harmony and order, in the pro-
^ dudions of human genius ; if we turn our

from the Frame of the Material World. 3^

eyes with attention to all things around us, inSERM.
their iimple natural appearance, the idea of a ^•
nobler regularity, and more grand defign,
will arife in our minds. Is there any image
made by painting or fculpture, equal to the
human face and perfon, any map or landskip
to the natural foil it felf, diverlified with real
rocks and hills, tall trees in blofTom or laden
with fruit, and cattle ranging the wide pas-
ture ? How wonderful is the ilrudure of a
(ingle animal, inimitable by art, its parts
made according to exa<ft meafure, and (o
conveniently fituated, that every one per-
forms its proper fundions, ufeful to the
whole ! this animal has a near relation to the
kind, the kind it felf to other fpecies ; all in
fuch a due difpoiition, that every individual
is provided for, living commodioufly on this
terreflrial globe, which continually receives
its vital warmth v/hereby they are nouriihed^
from the hr diftant heavenly bodies, holding
on their perpetual courfe. Here is a noble
fubjedt of meditation, to a mind that delights
in harmony and order; but whidier will it
lead us? Dired:ly to the acknowledgment
of perfect underflanding in theuniverfe, of
All-ruling wifdom, in conjuncftion v;it,h the
moft amiable goodnefs, the tJiie compleat o-
C 2 rieinal

36 ^he Beifjg of God prov'd

Serm. riglnal beauty, the fountain of all excellence
•*• and perfedlon. Praife the Lord all ye his
workSi praife him ye angels and all his hojls,
praife him fun and moon, praife him ye ftars
of light, praife him ye heavens of heavens,
a?2d ye waters that are above the heavens.
Let them praife the name of the Lord, for
he commanded ajid they were created, he hath
aljo eflablified them for ever, he hath made a
decree which fjall not pafs, Praije the Lord
from the earth, ye dragons and all deeps,
fire ajid hail, fnow and vapour ^ flormy wind
fulfilling his word, mountains and all hills,
fruitful trees and all cedars, beafis and all
cattle, creeping things and fying fowl. Kings of
the earth and all people, princes and judges.
"Both young men and maidens, old fnen and
children. Let them praife the 7iame of the
Lord, jor his name alone is excellent, his glo-
ry is above the earth and heaven. * O Lord^
how manifold are thy works, in wifdom thou
haft made them all, the earth is full of thy
riches, fo is the great and wide fea, wherein
are things creepifig innumerable, both great
and fmall beafis. Ihefe wait all upon thee,
that thou mayefl give them their meat in due

* Pfal. cxlviii.

fafo//.

from the Frame of the Material World. 37

feafon. 7 hat thou giijeji them they gather, Serm,
thou openeji thy hand, they are filled 'with •*•
good *. Therefore let every one of us refolve
with the devout Pfalmift -f-, / willfing unto
the Lord as long as I live, 1 will fifig praifes
to my God while I have being.

* Pfal. 104. 'V. 24, 25, 27, 28. t V. 33.

C 3 SER-

(3B)

The Being of God prov'd from the
Animal and Rational Life.

Rom. i. 19, 20.

J^ecaii/e that which may be known of God is

manife/i in them, for God hath fiewed it

unto them. For the invifble things of him

from the creation of the world, are clearly

fecn, being underftood by the things that are

made, even hts eternal power and Godhead.

Serm. ' I "^HE main point in debate between us
^I- A 2indi jitheijisj is concerning the intel-

^^^^ ligencc of the fupreme Being. They will not
deny, that fomething muft have exifled from
eternity, either the world in its prefent form,
or the materials of it put into form by chance
or neceffity ; they will acknowledge too that
the eternal feif-exiflent Being muft be call'd,
in fome fenfe, the caufe of all things j and
perhaps they may add, that it has a kind of

pafhve

from the animal and rational Lije. ^^

paffive perception and confcioufnefs : The an-SERM.
cient HylozotJiSj alcrib'd life and underftand- ^^*
ing to matter, whereby it form'd it felf into
regular fyftems ; and forme of the modern A-
theifts pretend to acknowledge a fort of ne-
cellary perception in the Deity, meaning by
the Deity the univerfal fubflance, as they call
it, that is, the intire fyftem of things, com-
prehending all particular beings as its parts :
But an adive intelligence, as the proper ef-
ficient caufe of the world, and diftind: from
the world, defigning and directing its forma-
tion, all Atheijls deny 3.nd muft deny.

This is what I have proposed to prove,
{hewing, according to the Apoftle's aiTertion
in the text, from the creation of the world,
that the invifible things of God are clearly
feen, being underftood by the things which
are made ; and I have in a former difcourle,
infifled on the general order of the vifible
world, the relation and mutual dependence
of its parts, fuch as the heavens and the earth,
with the vafl number and various kinds cf
beings it contains, clearly demonflrating
it to be one beautiful connected fyflem,
which neceffarily required an ad:ive defign-
ing intelligence to its formation. But be-
fides this general proof, diHindl arguments
C 4 to

40 7he Being of God prov'd

Serm. to eflabliOi the fame principle, may be

drawn from particular appearances in nature.

which cannot pofTibly be explained by the for-
tuitous or neceffary concourfe of atoms, or any
rude and unprepared materials. And,

The firfl I lliall mention is the animal
life, of which we fee a numberlefs variety ;
bodies growing up from very fmall begin-
nings, by imperceptible degrees, to a large
bulk, and animated by a principle, which is
endued with fenfe and felf-motion. The
ftructure of animal bodies is curious, confid-
ing of parts exquiiitely fine, and mofl arti-
ficially difpofed for receiving nourifhment
and a gradual increafe ; but above all, the
faculties of perception and fpontaneous mo-
tion, are never to be accounted for, without
theinterpofal of an intelligent Caufe.

Some mechanic philofophers, even who
profefs to believe a Deity, have made too
near approaches to Atheifm, at leaft, too
much ferv'd its caufe, by pretending to ex-
plain all the Phenomena of the world, with-
out any divine interpofition ; but they ap-
pear to be very bungling world-makers, and
their hypothefis, not only defective, failing
in a tolerably fair folution of many very im-
portant and very common appearances, but

from the Animal and Rational L?Je. 41

fome of their eflential principles have beenSERM.
demonftrated to be falfe : Efpecially in t^e^^,..,^!.
point before us, their fchemes are mofl re-
markably defeated, for they have never been
able to give, I do not fay, a certain and fatif^
fying, but even a plaulible account of the a-
nimal conftitution, in any Hate of its exig-
ence, or any flep of its progrefs, from its
commencement to its perfection, eipecially,
not of the fentient and felf-moving powers.
The formation of the foetus is, as the fcrip-
ture juflly calls it, a work curious and won-
derful, according to a divine model; its mem"
bers were all writ in the volume of God's book,
that is, the compofition of all its parts exact-
ly anfwers to his defigning^dea. Not to in-
fift on the modern difcoveries, whereby it
feems probable, that the nutrition of an ani-
mal, in the dark recefs appointed for its firft
abode, and where its exiflence has been ge-
nerally thought to commence, is no more
than extending and enlarging upon the Hen-
der pre-exiftent, vital ftamcn, which leads us
flill more clearly to the acknowledgment of
a mighty creating hand, the wife Author of
nature 5 not to iniift on this, it is evident
to an attentive mind, that no general impulfe
m motion imprefs'd upon matter, according

to

42 7he Being of God prov'd

Serm. to mechanical laws, can give us the lead to-
ll- lerable pretence for imagining that, in the
^^'''"^'"^firft ftage of its being, an animal cou'd have
been produc'd v^rithout a fpecial intelligent di-
redion.

The notions of the Epicurean Atheifts,
concerning the origin of animals, and man
in particular, are fo ridiculoufly abfurd, that
it is fcarce decent enough to repeat them.
They profefs to imagine, that as numberlefs
atoms, after moving fortuitoufly through a
fucceffive infinite duration, in an infinite
void, at laft, by various unguided rencoun-
ters, accidentally jumbled themfelves into this
terraqueous globe, and thefe beautiful cele-
ilial fpheres j fo the earth having been long
barren, yet flill retaining the motive quality
of its parts, (no body knovi^s from whence
derived) and therefore labouring with a ftrong
adlual intefline motion, in procefs of time
brought forth monflrous unfhap'd births,
which had fome little likenefs to living things
of the feveral kinds, and it may be fome low
beginnings of life which could not long fub-
fift for want of proper vehicles; at length,
after many imperfed: effays, growing more
skilful in the plaflic art, flrange ! how that
ihould come to pafs ! (he produc*d finifh'd

com-?

from the animal and rational Life. 45

complete animals. If one fhould ask how it Serm.
happens that in all ages of the world, of, iylvj
which we have any hiftorical monuments,
there are not the leaft footfteps of fuch ge-
neration. No man ever faw, or pretends to
have feen animals of any kind, perfedl or im-
perfecft, iflue from the teeming womb of
mother earth : what can the reafon be accord-
ing to this philofophy ? Is it that flie became
barren by age ? This is hard to conceive,
confidering that fhe came to her prolific vir-
tue fo late as after an eternity was pafl, and
that the conflituent atoms had preferved their
vigour in an unwearied dance thro' number-
lefs ages 5 or did flie wifely (but who made
her wife ?) refign her fertility, when the fet-
tled law (by what diredion ?) took place for
the more orderly propagation of the fpecles ?
Again, if it be inquired in what condition
thefe earth-born animals appeared ; did they
come to the v;orld in a ftate of maturity,
and of different fexes, ready to increafe and
multiply ? This is the account given in the
Mofaic hiflory of the creation, but muft be
refolv'd as it is mofl reafonably in that hiflo-
ry, into the mighty command of the Creator
^s the fole caufe. But if the animals were
jhrufl out in iafapcy (which the Epicureans

choofe

44 7he Being of God prov'd

Serm. choofe to fay, that their formation in every
^^- ftep of its progrefs may look the more like
random work) the queftion then will be,
how were they cared for, how defended in
that weak and helplefs ftate ? Here the moft
precarious fuppofitions are heap'd up very un-
philofophically, a feveral hypothelis to folve
every particular difficulty, too plainly fhew-
ing, that philofophers of this lort will admit
of any thing, be it ever fo abfurd, rather
than a Deity, and having refolved in their
hearts that they will not fee God, they
indulge their imaginations in the mofl
unbounded liberty of forming pretences,
whereby they may harden themfelves in un^
belief.

Since I have mentioned fome of thefc in-
ferior appearances in the animal kingdom, I
fhall take notice of one more which ftrongly
evinces intelligent direction, that is the con-
fervation of the diflind fpecies by a regular
propagation. Is it not a furprizing thing,
and to them who deny a governing wifdom
in the univerfe> utterly inexplicable, that for
fo many ages wherein we have any knowledge
[ of animals being in the world, unerring na-

ture has followed one invariable rule in their
produdtion? The feveral kinds remain as

diilindt

n f

from the Animal and Rational Life, 45

diftindt as ever they were, they have never Serm.
run into confulion, nor mix'd with each o- ^^'
ther : We fee no fuch thing as Syrens and
Centaurs, which are only the creatures of
human imagination ; and yet if we exclude
ruling wifdom, they might have a chance
for adlual exiftence as well as intire men or
intire horfes, intire women, or intire fiflies.
But there has never once fucha monfter hap-
pened as a human face joined to a brutal bo-
dy, or fo much as the head of a bull placed
upon the neck of an afs : Nay, fo true is
nature to her rule, and fo nicely accurate in
preferving the diftindtion, that when two
kinds fo nearly refemble each other, as the
norfe and the afs, that there is not difference
enough in the outward form to direct the in-
ilind of the fexes, and therefore they min-
gle together ; there is no farther propagation
of that fort, the anomalous breed terminates
in the firfl production, and no new fpeciea
arifes.

Again, as none of the fpecieshave ever run
into each other, fo it does not appear that any
of them have been lofl, for vvant of the ne-
ceffary means and opportunities of propaga-
tion. This evidently depends on the diftinc-
tion of the fexes, and a pronenefs in them

to

4.6 'Ihe Being of God pfov'd

Serm. to continue their kind. Strange! that in fd
■^^" many defcents there fhould never have hap-
pened, if hazard ruled and not wife provi-
dence, all males of, at leaft one fpecies, or all
females, or that the individuals of one fex
fiiould not fo out-number the other, as to
put an end to, at leaft very much diminifh
the race j (but we lee the contrary in fad: ;)
and that there (hould have been a never fail-
ing determination in the individuals to fulfil
their natural law of propagation. The fum
is this, thefe appearances I have mentioned
in the animal world, amount to the three fol-
lowing obfervations of fa6t, which may be de-
pended on as certain and conftant, and let
the Atheift, if he can, reconcile them to his
beloved chance or blind neceffity. Firft,
that there is belonging to every kind of ani-
mals, a diftinguifhing nature, by the direc-
tion whereof all the matter by which they
are nourifhed, or an addition is made to
their bulk, whether in the womb or out of
it, is moulded into their particular and pro- •
/ per form. This nature we all acknowledge
in the forms of living things, for when any
extraordinary produ6tion happens, deficient
in members, or with fupernumerary mem-
bers, or a fituation of them different from

what

from the animal and rational Life, 47

what is ufual in the kind, we prefent-SERM,
ly call it monftrous and unnatural. 2.dly^ ^^*
The fpecies are preferved by the diftindion
of fcxes in the individuals, and there has
been of males and females belonging to the
fevcral kinds, in all the generations which
have hitherto pafs'd, fuch a proportion, as all
circumflances conlidered, is beft calculated to
anfwer the purpofe of perpetuating the fpe-
cies. 3^/y, The propagation thus provided
for, depends upon inflinds planted in the in-
dividuals, and thefe have always appeared
flrong enough to anfwer their end.

If we proceed, in the next place, to con-
fider the principal, but very obvious phzeno-
mena of the animal, and efpecially of the
human conflitution, 'viz. perception and ac-
tivity with all their modes, in the lame view
with the frame of the vifible world, and the
origin and regular propagation of the fenfi-
tive kinds, that is if we confider them only
as evidences of intelligence and delign in
their produdion ; they add a force to the
argument which, one would think, fhould
appear to an attentive mindirrefiftable. For
furely it can never be imagined, with any
appearance of rcafon, that fenfation and its
different modes, feeing, hcaringj ^c, fpon-

taneoui

^8 ^be Betjjg of God provd

Serm. taneous motion, and the various inflincts of
J^- animals producing fuch a regular ceconomy
in their lives, each individual caring for it
felf and purfuing its own ends, by the pro-
per ule of its powers and organs, and all of
the feveral tribes confpiring together to pro-
mote the common good of the whole, fo far
as their feveral conditions require ; much leis
that the powers of reafon and reflection, the
focial and moral affections wherewith men are
endued, together with the improvements of
them in the intire fcheme of human life, and
human focieties, comprehending fo much or-
der, contrivance and various enjoyment ; it
cannot, I fay, be imagin'd, that all thefe
are to be attributed to undefigning neceflity
or chance.

There is a variety with uniformity and
beautiful order,in the fenfitive and intelle(5]:ual,
as well as in the material world, which mufl
flrike every confiderate perfon with a fenfe of
grand defiga in its formation. As in the cor-
poreal fyflem, vafi.ly numerous parts, all pro-
perly fituated and commodloully difpos'd,
with an apparent mutual reliifion and uleful-
nefs, is a clear demonflration of wife contri-
vance in the whole -, fo the no lefs, perhaps
much greater diverfity of percipient and ac-
tive

from the animal and rational Life. 49

tive powers, with the different degrees oFSerm.
them, which appears under vifible forms, at ^^•
the fame time a regular unchanging fimilari-
ty in the feveral fpecies, which could no more
proceed from chance, than the variety could
from undirected force j and if we add to all
this the convenient difpofal of them, fo that
every individual power has a full fcope for its
exercife, and inftead of interfering with each
other, there is an apparent mutual correfpon-
dence throughout the whole of their ftate,
and a fubordination of ufe, according to the
meafures of their perfection, the lower ftill
ferving the higher, as inanimate nature mi-
nifters a conftant fupply to them all 5 this is
at leaft an equally invincible proof of de-=
lign in the author of the fyflem» In (horti
the animal and rational inhabitants of this
globe, even upon a fuperficial view of them fe-
parately, of their natureSj capacities andcondi-
tionSj and the oeconomy which appears in the
moft obvious face of this living world, carry
fuch irrefragable evidences ofdefignjthat refer-
ring to the comparifon us'd by fome of the an-
cients, it would be an equal, or even a great-
er abfurdity to refolve thefe appearances into
blind neceflity or chance, than to account for
the eompofure of the fineft poem, by the

L/ ¥

^o ^he Being of God provd

Serm. neceffary or merely fortuitous jumble of let-
•^^' ters. How flrangely is the human under-
" {landing capable of being milled by prejudi-
ces and prepofTeffions, fo as not to difcern the
cleared truths?

But if weconfider more particularly thefe
principal appearances of the animal life, ef-
pecially the limited rational faculties of man,
the argument will be yet more convincing
to prove unoriginated intelligence and adlivi-
ty in the univerfe. I obferv'd before, that
by attending to our felves, and to the report
of our fenfes, concerning external objeds, wc
have the effentially different ideas of perci-
pient and unpercipient beings, ofcaufe and
effed:, of adive and paffive powers, or of
voluntary agency and neceffity, as diftin-
guifh'd from it : And now I add, that we
cannot avoid obferving in our felves different
kinds of perception, namely, fenfe andunder-
ftanding. By the former we have only the
ideas of what are called primary fenfibletjua-
iities, as extenfion, folidity, divifibility and
figure, and other ideas, fuch as heat, cold-
nels, colours, ftiarpnefs, fweetnefs and the
like, which our reafon tells us, are not in
thfe obje(fls themfelves, but perceptions or
phantafms rais'd in our minds by the various

texturCg

Jrom the animal and rational Life. ^ I

texture, figure, motion and lituation of parts, Serm.
which are all we can conceive in fuch be- ^^* .
ings, that can produce any tntdi. Every one
of thcfe latter ideas however, takes in the pri-
mary fenlible qualities^ whatever appears to us
hot, cold, coloured, ^c. appears at the fame
time extended, divifible and figured. But
we find alfo in our own minds, perceptions
of another kind, which take in no ideas of
any fenfiblc qualities. By attending to the
exercife of our own powers and the various
modes of thinking, we have notions, and
the knowledge of truths, which have no man-
ner of relation to extenfion, magnitude, di-
vifibility, figure or motion. But the other
and lower, even the fentient principle, opens
to us a fcene in nature different from the cu-
rious and beautiful fabric of the heavens,
the earth, and all other inanimate effeds ^
for they require nothing befides unadive and
unintelligent matter for the fubjedt of them,
tho^ they lead us to the acknowledgment of
wifdom and defign in the directing and dif-
pofingCaufejbut/'^r^ feemstobe in the effe<fl
it felt a fuperior order of Being, having pro-
perties and powers of a kind intirely different,
and this feems to be in all the varioiK forts
of animals, in fome degree or other, fome of
D 2 thsm

5« Jhe Being of God prov' d

Serm. them being more, fome lefs perfedly fenfi-
L^ .tive. It is true, we can't know what pafles
in brutes, as we do what palTes in our own
minds ; yet when we conlider their organs in
the exterior form, and in the anatomy of
them, very much refembling our own, and
when we conlider the efFeds which follow
the prefenting, and the application of mate-
rial objeds to them, very like thofc which
appear in us on the fame oceafion, we can-
not well avoid concluding, that they have
the external fenfes of hearing, feeing, feeling,
tafting and fmelling, in common with us,
and the like perception of feniible qualities as
we have. Some Philofophers have reprefent-
cd them as meer machines, and the whole
CEConomy of their fenfes and operations, as if
it were no more than a curious piece of clock-
vvork, form'd with exquifite art. But this
notion is defervedly exploded, for indeed the
obvious appearances can never be accounted
for by any mechanical hypothecs.

But let us confider the fenlitive powers as
wc find them in our felves, and though they
*rc the lower part of our nature, far lefs ex-
cellent than fome other faculties of the hu-
man mind, yet they feem to be of quite a-
nothcr kind and original, and of a higher na^

ture

from the animal and rational Lije. 53

ture than the grofs corporeal part, or any oFSerm.
its organs, indeed higher than any naturally ^^'
incogitative and unad;ive being is capable of,
at leait, without the interpofition of a fupe-
rior deligning Agent. If now we have found
a being, nay, a multitude of beings in the
world, effentially diftlnguifti'd from others
by the peculiar powers of perception, exer-
cis'd in a variety of modes, this mufl over-
throw all the Atheiftical hypothefes i for their
neceflliry mechanical caufes in an infinite fe-?
ries, and atoms by a fortuitous motion com-
pounding and diverfifying themfelves into va-
rious forms, are wholly infufficient to pro^
duce fuch effed:s. But this particular appear-
ance leads us direftly to acknowledge fome-
thing refembling it, rather fuperior to it, that
is underftanding in the author. For can an^
one imagine, that a blind undefigning caufe
could have produced perception, diftinguifli'd
into fo many kinds, as of colours, founds, pain,
pleafure, ^^. all united in one undivided prin-
ciple. This perceptive faculty is a low image of
intelligence, which is very reafonably attribu-
ted to a free intending Agent, who may, him-
felf pofTeft of perfe<5t power and wifdom, com-
municate various degrees of thofe perfedliors
to his works, as he fees fit, but can never
D 3 with

54 ^he Beifig of God proifd

Serm. -with any pretence of reafon, be accounted
^f" for by chance or neceffity, or by any unper-
cciving caufe, clpecially confidering it as an
abiding principle, uniformly fiibfervient to
certain ends, fubiifting in a regular diverfity
of outward forms, and in a great variety of
degrees.

This will be flill more evident, if we con-
fider in conjundion with fenfe, that other
principal appearance of the animal life, fpon-
taneous motion. We know that inanimate
things at reft, neceffarily continue fo, till they
are moved by a fprce fuperior to their own
power of refiftance i but animal bodies, ei-
ther the whole, or particular members of
them, change their pofture, begin to move or
continue in motion, by an inward adivity and
voluntary felf- determination. This, one would
think, Ihould be a very furprizing phenome-
non to the Atheijiy who denies the exiftence
of an original adlive Caufe. But hew does
he get rid of the difficulty ? Why, he round-
ly denies any fuch thing as felf-motion, and
alledges, tliat all which looks like it in animal
adion, is the meer effed of the inward a-
gitation of the machine, raifed by the im-
pulfe of external objedls on the organs of
fenfe. But to this account the fad does not at

from the animal and rational Life, ^^

all agree, as every one may be eafily fatisfied Ser m,
by his own obfervation. Tho' 'tis true that ^'•
in our fenfations we are paflive, and they ne-
ceffarily arife, according to an eftablifli'd law,
by the impreffion which certain objedts make
upon us J we cannot avoid the perception of
pleafure and pain upon fome occalions, nor
the hearing of founds and feeing of colours,
when the organs are duly difpos'd, and thefe
fenfations are necefTarily attended with fome
motions in the animal fyftem ; yet for the
actions which are called voluntary, we know
that, as they are never properly caufed, they
are often not fo much as occafioned by the
jmpulfe of external objects. Is not every
man confcious to himfelf that he moves his
hands, his feet and other parts of his body,
by the fole command of his will, frequently
when there is no impulfe at all from with-
out, exciting him to it, and that the proper
agent in fuch cafes is the fame confcious felfj
which is intimately prefent in all parts of the
body, perceiving the impreffions which are
made upon it by its organs of fenfe. We
cannot indeed explain the nature and manner
of this operation, nor would the exactefl
knowledge we can attain of the animal oeco-
noiny enable us to underfland it j for tho' a
D 4 learne4

'56 'Jhe Being of God frovd

S£RM. learned anatomift may defcribe the mufcle?,

. J:^' ,and (how their convenient fituation, fitting
Ite^rsJ ^ r

them by their contractions to move the le-

veral members 3 yet how the act of the foul
contracts thofe mufcles, how it directs the
courfe of the animal fpirits, or intiuences
whatever are the neareft and moll: immediate
inftruments of the animal motion ; this he is
as ignorant of, as the mofl unskilful ruftic,
but this they equally know, and all mankind
know it by an inward confcioufnefs, which
is the fureft evidence, that the motion takes
its rife from, being conftantly and uniform-
ly produc'd by a felf-determining power
within.

Here then is a plain familiar example, di-
recting us to form ^n idea of a mind gcting
upon matter, a percipient, felf-determining
principle, moving bodies only by a volition.
By this the fupreme firft Mover has left us a
witnefs within our felves, which contounds
the cavils of Athcifm. Shall it be faid, that
the whole fyftem of the nniverfe, and all it
contains, is to be relolv'd into mechanifm,
without a directing immechanical principle,
that the being of fuch a principle, which is
the fpring of thought and active operations
©n unthinking maiter, is unintelligible^ and

that

from the animal and rational Life. ^j

that no motion can be conceiv'd to be effect- Serm.
ed but by a material impulfe: all this which ^^•
Atheifts call abfurd, is exemplified in that
little iyftem, a fingle animal. Shall we notlac-
knowledge, that he who form'd this percipi-
ent fclf-determining power, the ruler of the
body which it inhabits, yet unknowing how
it exercifes its dominion ; that he, I fay, is
poffefs'd of fuperior intelligence and power,
and is it not eafily conceiveable, that fuch in-
telligence and power may have a command
over large material fyftems ? This animal
life, tho' far more excellent than inanimate
nature, which yet is none of it without the
charadlers of the author's perfedions ftampt
upon it, gives us but a faint notion of the
Deity j let us rife to fomething higher, and
which carries in it a brighter and more illu-
flrious image of the divine underftanding.

What I mean, are the intelled:ual powers
of the human nature, far tranfcending the
fenfitive, both in the excellence of their kind,
and the extent of their exercife : When fenfc
and underflanding perceive the fame objed:,
it is after a very different manner. The for-
mer difcerns what we call the fenfible quali-
ties of material objeils, that is, thole ob>jed:s
by effluvia from them, or by the intervention

7he Being of God prov' d
of fome corporeal medium, make fuch im-
preffions on our organs, as are the occafion
of exciting certain ideas in the mind, and
here the capacity of fenfe terminates, it can
go no further. But we are confcious of ar
nothcr power which can review thofe ideas,
examine their nature and relations, and by
comparing them together, difcover truths
concerning them, which the merely animal
capacity does not reach to. For example,
when a coloured objedt is prefented to us, the
idea of red, white, black, or any other co-
lour is rais'd ^ here the report of fenfe flops,
and many unattentive perfons, too haflily
forming a judgment upon it, conclude that
thefe are qualities really inherent in the bor
dies themfelves : But upon a more clofe at-
tention and careful enquiry, others are fatif^
fied that they are really no more than our
pwn fenfations, caufed by fome particular
jdifpofition of parts in the furface of the co-
loured body, giving fuch a determination to
the rays of light, that they form thofe ima-
ges in the organs of fight, which are the
nearer obje<5t of our perception. Our reafon-
ing in this and many other inflances upon
fenfe, fhows a power fuperior to it in the
inind^ which apprehends the fame objeds af-

from the animal and rational Life. 59

teraquite different manner; we have thoughts Serm.
concerning them, \vhich fenfe could "^ver^iAL.
have fuggeiled, we confider their relations,
their fimilitude and diflimilitude, we form
general notions, wherein the mind abftrads
from individual exiflence, which the ienfi-
tive faculty is not capable of ; we difcern the
agreement or difagreement of our own ideas,
their connexion and dependence ; we forni
proportions upon them, affirming and deny-
ing, diftinguifliing between truth and falf-
hood, and having clearly perceiv'd fortie
truths, we proceed in our fearch after morCj
by confideration and arguing. Now, tho*
the occalion of all thefe and others modes of
thinking, may be introduc'd by the fenfes,
every one who attends, muft be convinced,
that the exercife of the mind in them is very-
different from fenfation.

But there are other objeds of the uader-
flanding, not deriv'd either immediately or
remotely from the fenfes. Confcioufnefs is
no image or reprefentation of any thing with-
out, that clear intuitive knowledge \vq have,
of our being and our own powers, with all
their various exercifes and adts, inch as per-
ceptions of every kind^ fenfations, reflexions,
remembrance, judgment^ reafoning, fclf-de-

^erminationSg

^o ^he Being of God provd

Serm. terminations, afFedions, delire, fear, hope,
^^ forrow, joy j all thefe are accompanied with
^^'^'^a confcioulnefs in the mind, which does not,
nor poffibly can proceed from any external
objedl, for an external object can only im-
print fomething of it felf, nothing at all of
the inward adive difcerning felf. Befides,
the fenfation we are now confidering, as dif-
ferent from, and inferior to underflanding,
flill takes in the qualities of pafTive matter,
cxtenfion, divifibility, figure, &c. but there
are other ideas in the mind as real and di-
Hinft, which do not reprefent extended, fi-
gured, divifible fubflance, nor have the leafl
relation to any of its properties or modifica-
tions, fuch as the ideas of virtue, ofhonefly,
benevolence, gratitude, juflice, compafiion,
which have no manner of affinity with fen-
fible qualities, yet are of great importance
to the purpofes of our being, the objeds of
ilrong affection, and a concioufnefs of them
yields the mofl foUd and fubflantial pleafure
to the foul J we reafon upon them as clearly,
pci-ceive truths concerning them, and draw
confequences, in which the mind refls as
much fatisfied of their evidence, as in its
knowledge of the figures, gravity and other
affections of matter. And thus it plainly ap-
i pears.

from the animal and rational Life, 6i

pears, that there are in the human foul in-SERRc,
teliectual powers, fuperior to, and different ^^•
from the fenfitive, both in refpect of the ob-
jects about which they are converfant, and
the nature and manner of their exercife, when
the objects are the fame.

If it be fo, we have a more clear difcove-
ry than the animal powers can give us, of
felf-original intelligence in the univerfe, for,
either the underftandings we find our felves
poffefs'd of mufl be eternal and unoriginat-
ed, which no mortal ever imagined^ or they
mufl be originally derived from an intelligent
Author, to whom thefe characters belong.
The reafoning of Socrates on this fubject
feems to be very ftrong and convincing, as
it is related by Xenophon * : After he had en-
deavoured to prove the wifdom of the Deity
by the beautiful order of the material world,
and particularly the frame of the human bo-
dy, he argues to this pupofe, that as every
man is confcious of a mind, an intelligent
principle within him, he is thereby led to
acknowledge underftanding in the world
without him. For, as in the compofition of
our bodies, there is deriv'd to us a part, and

* MeiQor^b, Socrat. Lib. r.

but

62 ^h^ Being of God prov'd

Serm. but a very fmall part of the folid, the liquid
^^' and other ingredients, in the mighty mafs of
furrounding matter, it would be very ftrange,
if reafon, which is our highefl excellence,
fhould come to us by fome lucky chance from
nothing, or no intelligent caufe, and that
there fhould be no fuch thing originally in
theuniverfe or the whole of being, when yet
we fee the plain marks of it in the orderly
difpofition of all things.

The Stoics us'd jufl the fame reafoning^
and added, that as in the human conflituti-
on, fo in the intire fyftem of things, the
whole is more excellent than a particular
|>art, that it would be extreme vanity in man-
kind to fancy themfelves the head ot the u-
niverfe, being indeed but a very fmall part of
of it, and that which comprehends and pre-
fides over all, muft have in it felf all abfolute
perfetll:ion, from which every real perfedion
fcattered through the world is derived.

It was a received maxim among the an-
cients, but very differently underflood, that
Nothing can come from Nothing, Not to
enter into the coniideration of the ufe which
Atheijh made of it againft the creation of
matter, which our prefent argument does not
require, the maxim in this fenfe is mofl cer-
tainly

from the animal and rational Lifi, 63

tainly true, that nothing can be produc'd, Serm.
without a fufficient caufe in order of nature ^^•
before it, and that no real * perfedion can
be in the effe<5lj which is not in the caufe,
cither adually or virtually, for if it were, that
perfe^lion would be produc'd without a caufe>
or by nothing, which is a direcfl con tradition.
Now, applying this to the point before us,
the queftion is, how came intelligence into
the world, if not from an intelligent caufe ?
The Atheifi may, if he pleafes, ridicule what
we call perfedion, for indeed his principles
tend to level all things, and deftroy the beau-
tiful fubordination which there is in nature j
but it is furpriling, that any one polTefs'd of
rational powers fhould think fo meanly of
them. Is there no Excellence in confcious
thinking with all its various modes, in rea-
foning) the difcernment of truth, and an Intel-

* The word Perfeftion is here ufed, as it is commonly,
without explication. For underftanding it the better, and to
prevent miftakes, we may obferve, that as the human mind
cannot avoid difcerning a difference in things, it as neceffarily,
upon comparifon, prefers fome to others. The meafure of this
preference in oar judgment, is the fenfe we have of natural and
moral Good : By perfection therefore is meant, a capacity of
enjoyment, or a capacity of virtue, which we can't help ap-
prehending real, and valuable in the degree wherein it is pof-
fefs'd, and where it has the plain appearances of an efFeft, we
can't help apprehending, as in all ether effefts, an equal or fu-
pcrior capacity is the Caufe*

• Ic^ua!

64 7^^ Being of God proijd

Serm. ledlual progrefs in difcovering it, in the exer-
. _ • cife of liberty by a rational felf-determina-
tion, and of our beft afFcdions, with the va-
rious enjoyment they afford j is there, I fay,
no excellence in all this above the qualities of
palTive unintelligent beings ? But though 1
think the human mind can fcarcely help ac-
knowledging a fuperior excellence in the in-
telledual and moral capacity, far furpafTing
the powers of incogitative and merely palTive
being, which therefore mufl owe it felf to a
fuperior intelligent caufe -, yet waving this
confideration, 'tis impoffible to doubt of the
thing it felf, that there adiually is what we
call underflanding in man : let us fee then, if •
the rife of it can be accounted fqr without a
prior intelligence as its caufe ? Suppofing,
tho' ever fo abfurdly, all the appearances of
corporeal nature not to require, to their be-
ing and their order, the direftion of any dc-
figning Agent, but that their magnitude, fi-
gure and all other qualities, proceed from
unguided moving force, or the fortuitous
jumble of their compounding parts j the que-
flion is, if intelligence with all its modes is
thus alfo to be explained, and if it has been
ftruck out in the fame neceffary or cafual
manner ? And any attentive perfon will b6

eonvinc'd

from the animal and rational Lije. 65

convlnc'd, that this folution is altogether in-SERM.
fufficient, and indeed extremely unreafona- II-
ble. For all the vifible phcenomena of ina-
nimate nature, whatever diverfity there may
be in their exterior appearance, carry the
marks of their internal conflitution, having
ftill infeparably belonging to them, the eflen-
tial properties and primary qualities of that
whereof they are compounded, fuch as foli-
dity, divifibility, figure, its capacity of mo-
tion and reft, to which it is in its own nature
indifferent, not capable, of it fclf, to change
its ftate from either to the other, but always
yielding to force ; intelligence can never be
the refult of thefe, any or all of them, or a-
ny compofition or change of them -, for let
magnitude, figure and motion be ever io
much altered, compounded or divided, they
can really produce nothing but magnitude,
figure and motion. But perception and con-
fcioufnefs have no relation to thefe ; our ideavS
of them are as diftincfl as any can poflibly be :
Whatrefemblance hasconfcioufnefsto motion
or figure ? Or, by an attentive confideration,
mufl not every one perceive, that reafoning
and volition have not the leaft affinity with
magnitude or divifibility ? And if, by the
moft apparent diftindion of our own ideas,
E we

66 The Being of God provd

Serm. we may not conclude a real difference of
^^' things, there is an end of all certainty, and
our knowledge is reduc'd to utter confufion.

The fecondary qualities of paflive unintel-
ligent beingi fuch as colours, founds, tafles,
refulting from the various texture, difpofition
and motion of its parts, and our adverfaries
may fuppofe that all perceptions arife in the
fame manner as they do ; thefe fecondary
qualities, I fay, are really no more than our
own fenfations, not the modes of external
objeds but of thought, requiring themfelves a
peculiar principle for the lubjedt of them,
and therefore a fuperior power to produce
them i confequently, inllead of being an ar-
gument to ftiow that underilanding might
poffibly take its rife from unthinking matter
and its modifications, they really ferve the
quite contrary purpofe : If ever there had
been nothing in the world but paffive matter
and motion, however compounded and diver-
iified, not only there never cou'd have been any
fuch thing as confcioufnefs, but indeed there
never could have been fo much as colour, found
and tafte, fince thefe are only modes of per-
ception, and therefore peculiar to beings in-
dued with a perceptive power, which could
only be produc'd by an agent himielf perci-
pient.

jrom the animal and rational Life. 67,

plent, either in that or a more perfed: man-SERM.

ner. Wherefore the reafoning related in C/-

cero *, is extremely weak, when in oppofi-
tion to Socrates % argument already mention-
ed, viz. whence did we derive our reafon, if
there be no flich thing in the world, it isal-
ledged one may as well ask, whence had we
ifiumbers, mufick or fpeech ? — And again, if
the argument be good, that becaufe there is
underflanding in us, therefore it muft be ori-
ginally in the world, by the fame argument
it may be prov'd, that the Superior intelli-
gent in the world, muft be an orator, a ma-
thematician and a philofopher ; nor is their
reafoning any better who pretend, that if
life and underftanding in the effect require
Life and underftanding in the caufe, where-
by we find our felves oblig'd to acknowledge
thefe powers eternal and unmade, by the
fame argument it may be prov'd, that fenli-
ble qualities muft be attributed to the origi-
nal Caufe, and there muft be, for example,
an eternal unmade red and green. The an-
fwer to all which is very obvious, that none
of thefe qualities mentioned require to their
being, any thing diftindl from the animal and

* De natura Deorum, IJb. 3.

E 2 rational

68 IheBmgofGodprov'd

5erm. rational powers with their proper exercife,
^^' and therefore it is by no means neceffary to
fuppofe, that they belong to the original au-
thor of them, whereas life and underftand-
ing, indeed the lowed perceptions, imply a
perfedlion which paflive unpercipient powers,
merely of themrelves, can never reach to, and
therefore they miift bt produc'd by another
caufe, to which either they formally, or a
fuperior excellence muft be afcrib'd. Upon
the whole then it is apparent, that the fecon-
dary qualities of corporeal nature, as they arc
called, being really and properly no more
than modes of perception, nor the particular
application of the human faculties, as in fing-*
ing;, fpeech and philofophy j I fay, that none
of thefe have any thing parallel to the cafe of
intelligence, to weaken the forge of the ar-
gument from its being in the world to prove
that it muft be eminendy in the caufe of it.
But leaft of all is there any pretence for al-
Icdging, that from our reafoning it may be
infer'd, that the caufe of pafTive matter mufl
have its properties, fuch as figure, divifibili-
ly, ^c. as well as that the caufe of intelli-
gence mufl be intelligent. For daily expe-
rience fhews in numberlefs inftances, that in-
telligence produces efFe<5ts very unlike it felf,

and

from the animal and rational Lije. 69

and of a quite different nature ; whereas notSERM."
only no inftance can be alledg'd to (how that,
figure, divifibility, &c. ever did produce con-
fcious intelhgence, but it is impoffible that
ever they fhould, for as has been obferv'd,
extended divifible matter, with all its changes
and modifications, can never produce any
thing to which thefe its cffential properties
do not infeparabjy belong; therefore not in-
telligence.

In this reafoning I have abftradied from
the queftion concerning the poffibility of
matter's being endued with thir^king and ac-
tive faculties, which fome wife men have
thought too difficult for us to determine, al-
kdging, that the human underflanding doeq
not fo thoroughly comprehend the nature of
thought and of corporeal fubftance, as to be
able to judge with certainty, that the lattec
may not, by the power of God, be made
the fubjea of the other, tho' they agree that
matter, with its pafTive powers and all its
known properties^ could never pofTibly of it
(elf have produc'd any degree of intelligence
and adivity. This is what I have afferted, and
therefore that the human, rational and felf-
determining faculties, whatever the fubjed:
cf them he, could not poifibly proceed fronj
E 1 unin«^

^o ^he Bei?ig of God provd

Se RM. unintelligent matter and motion, or the for-
^^* tuitous concoiirfe of atoms, which is all that
Atheijis mean, or that, I conceive, can be
meant by undeiigning neceffity or chance ;
confequently, that ad:ive intelligence mull bq
felf-original in nature. Nay, if we fhouid
fuppofe that there is no fubftancc diftind; from
body, and that the Deity himfelf is corpo-
real, if it be allow'd that he is the intelligent
Caufe of all things ; this as truly overthrows
the caufe of Atheifm^ as the jufler principle of
his eternal fpiritual nature. Some yf/Z'^Z/^i have
been fo fenfible of this infuperable difficulty
which prefTes their fcheme, namely, to ac-
count for the rife of thought from unthinking
matter, without the agency of a defigning
Caufe, that rather than abandon their funda-
mental principle that there is nothing in the
univerfe but mere matter with its modificati-
ons, they have fled to that moft abfurd hy«
pothefis, that all matter and every lingle atom
of it, is intelligent ; which, not to mention
any more reafons, other Atheijis themfelves
have refuted by this invincible one, that then
every living intelligent being, particularly e-
very man would be, not a fingle perfon or
intelligent agent, but a multitude or a fyfteni
of them, contrary to what every one is con-
' fcious

frc?n the animal and rational Life, y i

fcious of. But the opinion of the Atomiftsis, Serm.
if pofTible, yet more extravagant, who from ^^•
the figure, magnitude and motion of parts,
confelledly void of fenfe and underftanding,
wcu'd raife perception and confcioufnefs, efl
lentially difterent from all modes and compo-
iitions of magnitude, figure and motion,
which is tofuppofe a real and diftind: perfec-
tion to be produced out of nothing, or with-
out a caufe.

It may be objedled againft all this, that if
from the order and harmony of the vifible
world, and from a multitude of lenfitive and
rational beings, we jufcly infer a defignino-
Caufe ; fuppofing this to be true, and that
order and harmony. Intelligence and adlivi-
ty are In the divine mind, what is the reafon
of this, and may we not prove by the fame
argument, that it mufl be attributed to a pri«
or caufe ? I anfwer, our argument is not,
that of every thing which has being, or
which Is wife and good, there muft be a
caufe ; but that, as In all other cafes, by va-
rious marks of contrivance In any work, the
human mind is naturally led to acknowledge
an Intending author ; fo In this cafe, by the
clear evidences of defign in a number lefs va-
riety of inilances, even all parts of the known
E 4 univerfe^

y2 ^he Being of God prov'd

Serm. univerfe, the inanimate, the fenfitive and the
. }}• .rational, we find lour felves oblie'd to recog-
nife an underftanding and defigning Caule.
And here we may refl ; if there be an intel-
ligent Author of univerfal nature and of all
the appearances we can difcern in the whole
world, of their mutual relations, connexions
and dependencies, he is the God for whom
we enquire. A learch after unfeen caufes of
unfeen Caufes to infinity, can difcover no-
thing but perplexity and confufion of thought;
the intelligent Fountain of all the wifdom,
all the good and the order which adually is
in the univerfe, will appear to every impar-
tial mind worthy of our highefl veneration
and efteem, and juftly intitled to our love
and confidence.

But with refped: to a firft Caufc, it is ac-
knowledg'd by Atheifis^ as well as by us, that
fomething muft have been from eternity, felf-
exiftent and independent : Accordingly they
fay, that the material world form'd as it is,
or matter and motion, or bare matter, is that
nccefi^arily exifting thing. I fhall not now
enter into the confideration of this point, but
I hope in its proper place, to fhew that de-
figning adlive mind has of all things the beft
pretenfions, nay, that it alone has any juft

pre-

from tbe animal and rational Life, y^

pretenfions to the charadersof neceffarily cx-Serm.
iftent, felf-original and independent, "^'

Upon a review of this whole reafoning,
and indeed of the intire oppofite fchemes of
^beifm and Atheifm^ with regard to the
points which have been confider'd, this re-
markable difference appears j that whereas
there is a great diverfity of beings in the iini-
verle, and a great variety of qualities, pow-
ers and perfections belonging to the feveral
kinds of them, the Atheiftic opinion makes
the very lowefl of all, namely, fenfelefs paf^
five matter, the firft principle of all, the e-
ternal felf-exiflent being, from which, as the
fole independent origin, all thiogs, even the
mofl regular and beautiful arofe, nay, the
higheft perfedtion of intelligence, virtue and
happinefs, without an adive defigning Caufe.
For which reafon that hypothefis is incum-
ber'd with infuperable difficulties in every
flep of the fcale of being. It cannot account
for any thing but by chance or neceflity,
which in refpecfl of caufality are really no-
thing, and as propos'd to the human under-
flanding for a reafon, only fignify ignorance j
it cannot fo much as account for the order of
the world, the exadl proportion of its parts
and the harmony of the whole, the apparent

mutual

7he Being of God prov'd
mutual relations of the heavens and the earth,
as united in one fyflem, the convenient fitua-
tion of the earth vi^ith refpedt to its diftance
from the fun, and fuch a proper diredion
both of its diurnal and annual motions as in
the bell: manner to provide for the comforta-
ble fubfiilencc of its numerous inhabitants,
the formation of the animal life in fuch a va-
riety of fpecies, all preferv'd diflind: and
without confufion, and propagated by a fet-
tled law, each fitted to its own element, pro-
vided with proper food and with fuitable in-
ilinds and organs, efpecially fenfation and
felf-motion, the principal appearances of the
fenfitive life ; and leafl of al! can the Athe-
ijiical hypothefis account for confcious intel-
ligence and the various modes of it, which it
diminiQies into a vain empty fhadow, the
the merely accidental refult of the figure and
motion of matter, tho' it is that which makes
every man Himfelf, and therefore nothing
pan appear to him more real and fubitan-
tial.

But the dodrine of Deity and Providence
is the perfed reverfeof all this, and explains
the fyflem of the univerfe in a confiflent fa-
tisfadory manner. It reprefents intelligence
as the firfl of things, the origin and caufe of

. all

from the animal and rational Life. f^

all derived beings, and by the help of its dl- Se rm.
redlion, fets all things in a fair and amiable i^l^j
light. An eternal felf-exiftent mind, im-
mutably pofTefs'd of all abroliits perfedlions,
form'd the plan of the world, and wifely fi-r
nilli'd it, according to its own moft perfeift
model. It was to be expeded that the work
of fuch an archite(5t fhould bear the fignature
of his hand, that i^, his counfel and power
in its magnificence, variety, proportion and
beautiful harmony, and fo jt does. The lovi^
dark outworks of this flately building, that
is the whole mafs of extended pafiive bulk,
in it felf {o mean and contemptible, is form'ci
into various beauty, by the energ)^ of Spi-
rit which inhabits it. From this there jg
a gradual afcent towards the utmofl heigt|E
of excellence, and every riling flep in the
fcale carries in it a growing difplay of ori-
ginal perfedion : Vegetation it felf is a vafl
improvement upon dead matter, (bowing the
fuperlor plaftic virtue of fpirit ; but animal
fenfation and fpontaneity, however low in
comparifon, are ilrong images of underfland-
ing and a<5tivit}^ Human intelligence, with
its various powers, exercifes and enjoyments,
is the higheft in our world, and leads us di-
rectly to the great Original it was form'd by,

the

yd 7he Being of God proved

Serm. the uncreated mind. Between thefe two
II- there is a mighty chafm, and we may well
^^^^ imagine many intermediate orders of celeftial
fpirits, fuperior to us, tho' the higheft of them
at an immenle diftance from unoriginated ex-
cellence.

Let any candid attentive perlon fet thefe
fchemes againfl each other in his calm deli-
berate thoughts, and embrace that which ap-
pears the moft rational. I do not doubt but
you will be convinc'd the latter is the very
truth, in which your minds may reft with
intire fatisfadlion. Let us therefore joyn in
adoring the glorious fountain of light and
life, and with all the wife inhabitants of hea-
ven and earth, acknowledge him worthy to
receive glory and honour and power , who has
created all things^ and j or his pleafnre they
are and were created. Amen.

SER.

( n )

SERMON III.

The Being of God prov'd from Hu-
man Intelligence and Morality.

Rom. i. I9, 20.

Buauje that which may he known of God is
manifeft in them^ for God hath Jhewed it
unto them. For the invifible things of hint
from the creation of the world, are clearly
feen, being underjiood by the dfings that are
made^ even his eternal power and Godhead,

I HAVE endeavoured in twd preceding Serrc.
difcourfes to prove the Being of God from ^ '
his v^^orks, that is, as the queftion is proper-
ly ftated between the Atheifls and us, to prove
an adive intelligence in the formation of the
univerfe. Indeed the exiftencc of the very
loweft things v^e fee, the moft contemptible
pebble or clod of earth, cannot be accounted
for without the agency of an intelligent and

powerful Caufe, much lefs this beautiful fyf-

tem

^8 ^hf Bsing of God prov'd

Serm. teni of the world, difpos'd in fuch exquilite
^^^' order, and having its parts fo cxadly fitted to
each other, as to make up one regular whole.
But above all, that underftanding which we
are confcious of in our felveSj even conftrains
tis to acknowledge the fupreme eternal
Mind as its Author j for if inanimate matter
form'd into a fyftem, difcovers his glorious
wifdom and activity, much rliore his own li-
ving image in our perceptive and felf-deter-
mining powers. This laft well deferves a
more particular conlideration, as containing
a peculiarly illuftrious manifeftation of the
divine wifdom^ and I hope^ by a due atten-
tion to what paiTes in our own minds, tve
ihall find our felves obliged to recognize the
All-ruling intelligence of our Maker^ and to
adore him who is perfeB in k?20wkdge. At
leaf!:, fuppofing the former reafoning to b«
juft, what I fhall further offer upon this fub-
jeft, will give us a more enlarged idea of the
divine underftanding, which is the principal
point in our prefent inquiry.

Here I (hall confine my felf to what is
called pure intellcdion, that is thofe exercifes
of the mind which abftrad wholly from the
external fenfes, and the fole objed: of them,
fmgular corpcreal exiflenc>e ; For tho', as I

obferv'd

from Human intelligence and Morality, y^

obferv'd before, the fenfitive and intelledlualSERM.
powers are imploy'd about the fame objedt, J^^-
apprehending it in a very different manner,
yet are there inteUigibles, indeed thofe of the
fublimefl kind, in which we have the great-
eft certainty of knowledge, as well as the
nobleft mental entertainment, which do not
at all fall under the perception of the fenfes,
fuch as the abftract ideas of natures or effen-
ces, eternal truths and moral qualities, which
have all of them, tho' no fenfible exiftence,
yet an important reality, and the ideas of
them in the eternal mind are their original
archetypes.

Firft, Abftrad Natures or Effences are re-
prefented by fome as the mere creatures of
the human underftanding, taking occalioa
from the apparent limilitude and difllmiii-
tude of things to form abftradl notions of
their feveral different kinds, which no where
fubfift but in the underftanding it felf ; at the
fame time referring to the internal conftituti-
ons of things, the true caufe of the apparent
fimilitude and diffimilitude of their outward
forms. Thefe internal conftitutions are the
real Effences, for the moft part unknown to
us, and the efiences which are the objecSs of
our apprehenfion, are therefgre called nomi-
nal.

8o The Being of God proved

Serm. nal, becaufe the true interior nature of things,"

J^i* whereby they are what they are, complete
in themfelves and invariably diftind: from all
others, lie too deep for us to difcover. Now
tho' this may be a fair reprefentation of the
method in which the human underflanding
proceeds, and the true origin of its ideas of
Eilences, which being pofterior to individual
exirtence, and derived from it, can be no
more perfedt than our knowledge of indivi-
dual exifling things, yet it leads us by clear
reafoning to conclude, that there is a more
perfed: knowledge of Effences, which ab-
f}.ra<5ting from aftual exiflence, can only fub-
fjfl as ideas in a mind, but it mufl be a mind
infinitely more perfect than ours.

To fhew this, I fhall take leave to borrow
an obfervation from a celebrated author, who
gives the very account of Effences which I
have been mentioning *. He tells us, that
we know the Effences, and diilinguifh the
fpecies of artificial things, with far lefs con-
fufion and uncertainty than natural things,
becaufe an artificial thing being a produdion
of man, which the artificer defign'd, and well
knows the idea of, the name of it is fuppos'd

* LocICi EiJa/ on Human UndtrHanding. Book III. Ch. vi.

to

from Human Intelligence and Morality. Hi

to ftand for no other idea, nor to import any Serm.
other ElTence than what is certainly to be ^^^•
known, and eafy enough to be apprehended.
He might have faid, that every fenfible Arti-
ficer mufl perfed:ly know the real eiTence of
his own work, fo far as it is his own, how-
ever ignorant he may be of the nature of the
materials, flones, timber, iron, filver, gold
or whatever they are, which another intirely
unacquainted with the mechanic art, may
underfland much better i yet the proper dil^
pofition of the parts, and joining them fitly
together, fo as to make one compleat fabric
or machine, which is his own work, he muft
know J and his underftanding reaches to a
thorough comprehenfion of the defign, which
is its true eiTence, before he begins the ma-
nual operation. Now applying this to the
great Artificer of nature, who /iretcb' d out the
heavens by his w'lfdom, andejiablififd the earth
by his difcretiony we mufl conclude, that
iince he was the intending Caufe of the world^
and exercis'd active intelligence in the forma-
tion of all things, the plan was form'd in his
All-comprehending mind j in other words,
the defign or the archetypal ideas of the true
ElTences of things, fubiiffed in his undcr-
flanding before the things themfelves adually
F had

82 ^he Being of God provd

Serm. had a being ^ for who can imagine fuch an
^^^' inconliHency as intelligence in the operation
and not in the intention ? Can a work be
made with wifdom, and wifdom not be prior
to it, or the parts of a flrudure fo put toge-
ther as to {liow wife contrivance, without the
Agent's having laid a Icheme before-hand,
and formed a model by which his proceeding
(hould be diredcd.

But further we mufl conceive in a defign-
ing caufe, freedom and choice, efpecially in a
complicated production, which comprehends
a great variety of parts : One general end is
to be obtain'd, taking in many which are
fubordinate ; a vaft variety of means are pre-
fented to the mind, the fittefl of which are
to be chofen, and the reft rejed:ed. This to
impcrfed: underflandings is the caufe of long
deliberation upon their projeds, they take
time to compare the means which offer them-
lelves to tlicir thoughts, and try which, up-
on the whole, as far as they can judge, are
the moft convenient ; but without a plurali-
ty of fuch means or parts, we can have no
notion of wifdom cxercis'd in the work, for
it con lifts in a choice or preference of the beft
and fittcft. Now when we furvey the world,
fo much of it as is known to us, (how ex-

tenfive

from Human Intelligence and Morality. 83"

tenfive actual exiftence is beyond our fight orSERM.
the reach of our underftandin2;s we cannot ^"*
pofTibly tell,) containing fuch a multitude of
beings as cannot be numbered, all form'd
and difpos'd with intelligence and defign,
fhewing that the ideas of them fubfifled be-
fore in the mind of the author ; what a. vaft
variety of ideas (we lofe our felves in imagin-^
ing it) mufl we fuppofe to have been in the
iame underftanding, that there might be room
for that preference, which we cannot help
thinking, is abfolutely neceflary to the exer-
cife of wifdom in his works. No one can
fay the world could not pofiibly have been o-
therwife than it is, or any of its parts other-
wife than they are, in this fenfe thatit wDuld
imply a contradidtion in the nature of things,
for that is in effe<5l to deny all free agency,
and all wifdom in the formation of the world,
which is, I think, already prov'd by con-
vincing arguments. But if that the world
could not be otherwife than it is, fuppofes in^
telligence, and therefore means that of all
pofiible fyflems appearing to his own mind^
the Creator chofe that which in the whole j
was the fittefl and the befl ; this neceflarily
implies what I juft tiow laid, namely, that
other models or defigns were equally in his
F 2 power.

?4 77y Being ofGodprov'd

SiRM. power, and all alike adually in the view of
Jii" his underflanding, prior, I do not fay in time,
• but in our order of conceiving, to the deter-
mination of producing the fyflem which now
acflually exifts. This leems to be the true
meaning of Plato s ideas which he reprefents
as the original forms and exemplars of whate-
ver is in being, that is, the conceptions of the
divine mod perfed intelledlr, in which the
whole fcheme of exiftence was laid j tho*
fome of the latter Platonijls turned his doc-
trine to an abfurdity (and perhaps he gave
too great occalion to it himfelf) calling thofe
ideas not only archetypes and patterns, but
living fubflances and phyfical caufes, nay, a
fort of deities. Here then we find in the u-
niverfe, not only intelligence, diredling the
frame of nature, finifliing all the particular
forms in it, and appointing them their pro-
per places, difpofing the whole circle of be-
ing, and guiding the intire feries of caufes,
with their operations ; but an underflanding
not limited by the univerfe it felf, reaching
to the utmofl: bounds of poflibility, and com-
prehending all conceivable effences or intel-
ligible forms, relations, connexions and de-«
pendencies of things.

2dlyi As

from Human Intelligence and Morality, 85

2dly, As thefe abftrad ideas appearing IoSerm.
our minds, are the materials of all our Ici-^^^^
ence, which is not converfant about fmgular
exiftence, and in proportion as they are dif~
cerned by every mind, they are the materials
of its knowledge ; fo upon comparing them re-
fults truth (for it confifts in their agreement)
which is another real and important objed: of
the underftanding. Our minds are made
with a defire to difcover truth, and they reft
in it when found, with great fatisfadion ;
tho' our knowledge of elTencesis very imper-
fed, and what we call the effences ot natural
things adually exiftent, that is, our own ab-
ftrad ideas of them, are for the moft part lit-
tle more than nominal, yet the perception
of their agreement is to us certain truth, and
we acquiefce in it with pleafure : But that
mind which thoroughly comprehends the
real natures of things, having form'd them
with all their properties and powers, muft
fee an infinity of truths in their various rela-
tions, which we cannot difcern. Let it be
efpecially obferv'd, that our principal and
moft latisfying knowledge is purely intellec-
tual, the fubjed of it being our own ideas,
which abftrad intirely from exiftence. For
example, the points, lines and figures which
p ^ are

86 ne Being of God prov'd

Serm. are the fubjed: of mathematical demonftra-
^**J^ tion, are not perceived by our fenfes, nor fup-
pofed to have a fenfible exiftenee, but only
are our own ideas abftracting from all mat-
ter, really form'd, or imagined to be form'd
into fuch figures j thofe ftraight lines, curves,
triangles, fquares and other figures, whofe
properties, mutual relations, equalities and
proportions are demonflrated, perhaps could
none of them exactly, certainly fome of
them could not be exemplified in bulky
materials, nor do the demonflrations con-
cerning them depend on that, the fubject of
them being only our own ideas ; yet no man
who underftands them will fay they are chi-
merical, fince he fees real truth in them, to
which he cannot refiife his affent -, nor can
it be reafonably faid that they depend whol-
ly on the mind, and are its arbitrary combi-
nations of its own ideas, for it cannot make
truth or falihood, but mud confider them as
independent on its own pleafure, and equally
real whether it difcerns them or not. It re-
mains then that geometrical theorems and o-
ther propofitions, for I mention them only
as examples, are eternal verities, the fame at
all times, and, as fome of the ancients fpeak,
ingenerable and incorruptible, alike true

whethcf

from Human Intelligence and Moralltf, 87

whether any human mind perceives them orSERM.
not, nay, whether any human mind exifts ^^'*
or not. But were thefe eternal neceflary
truths altogether unknown before any human
mind exifted ? No, they were the proper
objects of eternal neceflary intelligence, fub-
iifting in the eternal mind. The occafion of
our difcerning them is taken from the works
of God i it is from corporeal beings we get
the ideas of figures and numbers (tho* the
abftract ideas we form of them, are not itn-
fible but intellectual) and the fame may be
faid concerning the fubjects of other felf-evi-
dent or demonflrated propolitions. Now has
God fcattered over his works fuch traces of
intelligence, that very imperfect obfervers are
led by them to fee, and be delighted with
truth, and fnall himfelf not difcern that fame
truth, nay, muft he not have difcern'd it
from everlafting, fince from everlafting it
was equally difcernable by a perfect under-
flanding, which comprehended the eflences
that is the ideas of things with all their rela-
tions, whence that truth neceffarily refults ?
Surely we have no mental perfedion but
what is derived from the eternal Mind, the
Father of our fpirits : If then we are endued
with a power of difcovering truth (which we
F 4. cannot

88 7he Being of God prov'd

Serm. cannot refledl upon without having plcafure
^^^•* in it, as an excellence in our nature) he mufl
have poffefs'd that power in a more eminent
and perfedl manner before we had a being,
and the truths which were eternally knowa-
ble, mufl be to him eternally known. Hu-
man fcience lies within a narrow compafs, but
certainly it is one of the moft delightful en-
tertainments the mind can have. What plea-
fure does it give, to fome at leaft, to fee a
proportion demon ftrated which compre-
hends, and to full convid:ion determines the
relation of a great variety of things, for ex-
ample, the proportion of many different lines
or figures ; and can we imagine that our na-
ture, in every part of its conflitution carry-
ing the plainefl marks of underftanding and
defign, could be made with a fenfe of beauty
in fuch truths, and yet the defigning Author
of that nature, be ignorant of them ? Thus
we behold the divine wifdom manifefled in
the intelligible as well as the fenfible world,
and by fome sketches of eternal truth which
we our felves are enabled to difcern with de-
light, we have not only clear evidence that
the firfl of Beings, the original Caufe of all
things, is himfelf intelligent, but are led to a
more enlarged view of what is the agreeable,

tho'

from Human Intelligence and Morality. 89

tho' to us incomprehenfible objed of hiseter-SERM.
nal contemplation. "^*

•^dly. This will ftill more fully appear, i£
we confider moral qualities and truths, which
evidently appear to our minds, and are of the
greateft importance to the ends of our being.
Without entring into the detail of thefe qua-
lities and truths, which may be fuppos'd to
be fo far known as is necellary to our prefent
purpofe, I fhall only make the following ob-
fervations concerning them. Firft, That
they are intirely abftraded from the external
fenfes and their obje<fls. Other animals
which have thofe fenfes in common with us,
give no difcovery of their having any notions
of morality, and are not reckon'd moral a-
gents, which is the higheft and peculiar cha-
racter of rational beings. How could the
external fenfes lead us to any fentiments of
virtue, which has not the leaft relation to a-
ny qualities of matter, either primary or fe-
condary ? What refemblance have juflice and
benevolence to the figure and motion of bo-
dies, or what affinity with colours, founds
or taftes ? Nor indeed do the ends of fenfi-
tive life require fo fublime a fenfe as that of
morality; the prefervation of individuals and
of the kind, and their ufefulnefs to other ipe-

cies

^he Being of God proved
cies of beings in their manner, which are its
higheft apparent purpofes ; thefe ends, I fay>
are all anfwered by lower inftinc^s.

2.dlyy Moral qualities, which have no o-
ther fubjedl than the afFedions of the foul,
and adions proceeding from them, tho' in-
tirely independent on matter and all its pro-
perties, are yet real, and neceffarily regarded
by our minds as fuch. A fenfe of moral
beauty and deformity in human charadlers
and a6:ions, is as natural as a fenfe of ano-
ther kind of beauty and deformity in corpo-
real forms ; nay, our minds as neceffarily
perceive a difference between cruelty and
mercy, gratitude and ingratitude^ temperance
and debauchery, as between light and dark-
nefs, fweet and bitter, harmony and difcord,.
which we diftinguifh by our external fenfes.
The idea of virtue, whether in our felves or
others, is always accompanied with approba-
tion, and vice with dillike. An excellent
moral charader conftantly attrad:s our e-
lleem, and a vicious one cannot beconfider'd
©therwife than with averfion ; a beneficent
adtion is applauded and a cruel one con-
demned, abflraiting from any advantage or
difadvantage to our felves ariiing from either,.
Wq review virtuous difpofitions in our own

hearts^

from Human Intelligence and Morality, pf

hearts, and virtuous works flowing fromSERM.
them, with the hisrhefl fatisfadion, and the ^^^•
contrary are unavoidably attended with re-
morfe. It is true, that as there is a great va-
riety in the pradice of virtue, which in fomc
inftances is attended with embarraffing cir-
cumflances, and in our prefent ftate there are
many things to divert our attention from it ;
on thefe accounts, and becaufe of negligence,
corrupt cuftoms, the prejudices of education,
and particularly falfe notions of religion,
fome may have far lefs knowledge of virtue
than others, and the virtuous afFedions may
be weaker in them, but a fenfe of morality
(capable indeed of more or lefs improvement,
according to our opportunities and the de-
grees of our attention and diligence) ieems
to be indelibly imprinted on our nature, fo
that we can no more divert our felves of it
altogether, than we can put off humanity it
felf.

•T^dly^ As moral qualities and truths con-
cerning them, are real, and neceflarily re-
garded by our minds, fo they are of the great-
eft importance to the happinefs of mankind.
This I have hinted already v/ith refped to
particular perfons, having obferv'd that the
peace and fatisfiction of their minds depend?.

92 7he Being of God prov'd

Serm. in a great meafure, upon an inward confdouf-

-^11- nefs of virtuous difpofitions, and the defign-
ed regulation of their conduct by them. I
believe every man will find by experience,
that he is not able wholly to extinguifh his
fentiments of morality, nor without the ut-
moft violence to obfcure and weaken them
fo, but that his heart will condemn him for
his crimes, nor can he arrive to an unmanly
eale in his vices, till after a long courle of af-
fected flupidity and fottilh infatuation, which
is reproachful to the rational nature, and
takes away the trueft felf enjoyment. How
unhappy are wicked men by their wicked-
nefs ? What a train of miferies and misfor-
tunes in the prefent ftate, arife from debau-
chery and fenfual excelTes, from fraud and
violence ? But if there be intelligence in
framing the human nature, and appointing
the condition of men, it mufl extend to the
whole kind j and indeed morality may be
therefore pronounced important to our na-
tures, becaufe it does not only in a fenlible
manner affect the interefl of fingle perfons,
but the greateft collective bodies of them,
nay, the intir© fpecies. Let any one imagine
the whole human race to be without the leaii
fenfe of virtue, of the fear of God, of good

will

from Human Intelligence and Morality, 93

will to mankind, of the excellence of honell:y,SERM.
gratitude, fidelity, temperance, and the tur- I^^-
pitude of the contrary, fo that there (hould be
nothing left but the fear of perfonal outward
danger and inconveniences to prevent the
moft licentious rage of unruly deftructive paf-
fions, and all the mifchiefs they could pro-
duce J how miferable, upon fuch a fuppofi-
tion, would our ftate be ? It may be reafona-
bly queftion'd whether the kind could have
fubfilled fo long, or any remained to have in-
habited the earth ; but at leall it is certain,
life muft have been a dull, uncomfortable,
inelegant and infipid thing, in comparifon of
what it now actually is, unadorned with
thofe arts and inventions which are owing to
the fecure pofleffion of peace and liberty, un-
improv'd by fcience, and deilitute of the
high pleafures of friendfhip, and all kinds of
delightful focial entertainment 5 not to fpeak
of a future flate, the happinefs of which (if
there really be fuch a thing) mull neceffa-
rily depend upon virtue, nor is it poiTible for
the mind of man, calmly and deliberately to
judge otherwife ; and of that future flate wc
have conflant premonitions in our own pre-
laging thoughts (fo flrong as mofl fenfibly to

affect

04. The Bcifig of God prov'd

Serm. affect the comfort of our prefent being) with-
^^^' out, at leaft, any poflible fecurity againft it.
Now if thefe obfervations be true and juft,
and whether they are or not, let every man
upon calm reflexion, judge for himfelf, let
us fee what confequences may be fairly
drawn from them to our prefent purpofe. In
the firft place, here is an important part of
the human conftitution which can never be
accounted for upon Atheiftic grounds, that
is chance or mechanifm, the fortuitous ren-
counter of atoms, or the necefTary refult of
matter and motion. Suppofing an acciden-
tal concourfe of atoms moving in an infinite
void, or an undirected force imprefs'd on
matter, could poiTibly produce corporeal fyf*
terns and their various beautiful forms which
we fee, tho' even that has been already prov'd
to be fufEciently abfurd, yet how fhall this
hypothefis folve the phcenomena of moral
Entities ? What flrange collifion of atoms^
or undirected impulfe of matter, could pro-
duce beauty and deformity in human cha-
racters and actions ? Could any combination
of figures or difpofition and agitation of ma-
terial parts, ftrike out the ideas of jufl and
unjuft, kind and unkind, fober and vicious ?
Shall it be faid that thefe are mere fiincies, the

arbitrary

from Human IiitelUgtnce and Morality. g^

arbitrary figments of the mind without anySERM.
true and folid foundation in nature ? I an- ^^^'
fwer, that indeed our ideas of morality are
not ideas of corporeal exiflence, but it does
not follow that therefore they are not real.
Let any man try how he can fatisfy himielf
concerning the reality of any obje(ft of his
knowledge ; if his organs are duly difpos'd
if he is confcious to himfelf that he has the
free and undiflurb'd exercife of his rational
powers, if his perceptions be clear and di-
ilind:, and efpecially if they be conftant and
uniform, his ideas always the fame, inde-
pendently of his own choice, whenever he
applies his mind to the review of them ; when
it is fo, there can be no doubt concerning
the reality of fuch knowledge, unlefs we in-
troduce an univerfal fcepticifm. Can any
man in his fenfes make it a queftion whether
his ideas of colours, and taftes and founds, be
real or phantaflical ? As little reafon has he
to doubt the reality of his ideas of pure ^ and
triie^ andjuji, and honeji^ and 'virtuous. In
the bell ftate of his mind, when his under-
ftanding is cleared and freefl from difturb-
ance, whenever he thinks of moral differen-
ces, they appear always the fame, nay, the
more he confiders them, the more plain and

important

96 7he Being of God prov'd

Serm. important they appear. Can we doubt whe-
^^^- ther a thin? exifts which caufes in us plea-
fure or pain, whether wc will or not ; for
example, whether the fire exifls which
warms or burns us, whether a fharp iron in-
flrument exifts, which piercing our flefh cau-
fes the fenfation of acute pain. In like man-
ner, has any man reafon to doubt whether
there be a real difference between virtuous dif-
pofitions and works, which difFufe inward
ferenity and fatisfadion through his mind,
and vicious ones which necefTarily fill him
with horror and the mofl; painful felf-con-
demnation ? We mufl therefore, to account
for this appearance, abandon the Atheijiic
fcheme and all the forms of it, and have our re-
courfe to an intelligent Caufe, which has deep-
ly interwoven into the human conftitution,
a fenfe of things intirely independent on
matter and all its properties and powers, as
real however as any we perceive by our exter-
nal fenfes, concerning which we can form
propofitions as true and certain, and draw
confequences from them as clear as any which
appear to our minds j for even the properties
of lines and geometrical figures, and the in-
commenfurability of fomewith others, is not
more evident than the moral fitnefs and unfit-
nefs of fome ad:ions. 2^/>', The

J

from Human Ltteiligence and Morality. 97

2^/p, The importance of morality to the Se rm.
human hfe^ and to its main ends, (hews wif- , ^^^•
dom and defign in giving men the fenfe and
knowledge of it. Political conftltutions are
reafonably judg'd to be form'd with under-
ilanding, becaufe of the ends which they an*
fwer. When laws are well fram'd for the
prefervation of public peace and order, the
meafures of civil authority and fubjeiflioii
wifely fetded, provifion made for jfup-
porting the legal powers of the rulers, and
liberties of the people, for fecuring them
againft foreign invafions and inteftinc broils,
for deciding their debates about property in
an equitable manner, for incouraging indu*
ftry and other virtues, which tend to the be<^
nefit of the fociety, and retraining thofe ir-
regularities which threaten its deftrudion ;
when all this is apparent in the conftitution
of any community, no one will attribute it
to a cafual unconcerted encounter of men,
lince there are fo plain evidences of wifdom
and defign. in the whole fcheme. As little
reafon is there to imagine, that when a fpe-*
cies of intelligent beings are fent into the
world with feutiments of morality, which
are fo evidently conducive to their happinefs^
tending to improve their nature, to ennoble

G the

9 8 7he Being of Ged prov'd

Serm. the life of every one of them, filling it with

•^"' a variety of rational pleafure, and to render
them eminently ufeful to one another, fo
that it is hardly to be conceiv'd to v^'hat a
height of perfection and felicity they would
be rais'd, if thefe moral fentiments were du-
ly improv'd and had their full effed:, and on
the other hand how miferablethe whole race
would be, if intirely deflitute of them ; it is
unreafonable, I fay, to imagine that this
fhould be without a dire<fting Intelligence in
the Caufe of it.

Nothing can be more groundlefs and un-
fupported with any pretence of reafon, than
to alledge that the notions of morality, fo
common and prevailing in the world, were
originally invented by politicians, and by
their artifice impos'd upon credulous man-
kind, as the did:ates of nature. For, be-
fidcs that ftrid: virtue is often too little agree-
able to the maxims and meafures of their
policy, to give it any appearance of proceed-
ing from fuch an original ; every man who
will look carefully into his own heart, may
find there a flandard of right and wrong,
prior to any inflrudions, declarations and
laws of men, whereby he pronounces judg-
ment upon them : Nor was it ever known

that

jrom "Human Intelligence and Morality. 9^

that any human invention, or any thingSERM.
which was not the voice of reafon and na- ^ ' .
ture it felf, appeared fo uniform and unvari-
ed, always confiftent with it felf, and always
in the fame light to the minds of men, as the
principal moral fpecies do. The forms of
civil government differ according to the cir-
cumflances and inclinations of the people
who create them \ the external forms of re-
ligion too are variable, and fo is every thing
of pofitive appointment and inftitution ; but
juftice and mercy, gratitude and truth never
alter, the learned and the unlearned, the mofl
uninftrudled and the mofl polite nations agree
in their notions concerning them, and when-
ever they are intelh'gibly propos'd, approve
them.

It is th:erefore evident, that morality is a
part o^ the human conftitution, and mufl be
attributed to its author. Let this be under-
flood lii a fenfe agreeable to the nature of the
thing. I do not mean that we are necefla-
rily virtuous, as we are fenlitive and intelli-
gent, or that the pradlice of virtue is fo ef-
fentlal, that no man can poiTibly be with-
out it, for the very notion of it imports free
agency or choice ; but I mean, that the mind
of man is fo fram'd, as when it attains the
G 2 full

100 The Being ofGodprov'd

^RM. full exercif^of its rational powers, to be ne-
^^** ceflarilv fenfible of moral obligations, and fo
far determin'd to fatisfy them, that it can-
not wilfully and defignedly adt a contrary
part, without doing violence to it felf, which
is all the neceflity that is confident with the
nature of fuch a being, and the nature of
morality. If it be fo, we may furely infer,
that the caufe of this conftitution was intelli-
gent : Since all the individuals of mankind
are found to have a fenfe of virtue, and eve-
ry one of them who reflects upon it mufl be
confcious that it is engraven on his heart,
prior to any intention of his own, or any in-
flrudion that he knows of, it muft either
have happened without any delign at all,
or it muft have been defign'd by the Author
of our being. To fay that moral agency, which
is fo univerfally the character of men, that
without it no one can be reckon'd perfect-
ly of the kind, and which is of fo great im-
portance, not only to the ornament and con-
vejiicncy of life, but to all the highefl pur-
pofes of our being, fo far, that the want of
it would make an eflcntial difference in the
fpecies ; to fiy that this is merely accidental,
in other words, that there is no caufe to be
affign'd for it at all, is too grofs an abfurdity

to

from Human Intelligence and Morality, i o i

to require any confutation. If our minds Serm.
can reft fatisfied with that folution, -there is^ ^^'•
an end of all rational enquiry ; it may befaid
every thing came from nothing, and there is
no caufe to be (ou^^ht of any perfection what-
ever. But if this be what we cannot poffibly
acquiefce in, and indeed 1 will venture to fay
no man can, however he may force himfelf
to a ftupid inattention, there is nothing left
to conclude, but that we were made moral
agents by an intending intelligent Caufe. I
do not at prefent carry the argument fo far
as to infer from it the moral perfe<5lions of
the Deity, tho' it will very welt bear even
/^^/,but he that will fliut his eyes againft the
evidence of underftanding and defign in the
formation of the human nature, as we fee
it is form'd univerfally, with a fenle of vir-
tue and vice, good and evil, right and wrong
in adions, an4 with a necefTary approbation
of the one and difapprobation of the other ;
I fay, he that cfcan fhut his eyes againft this
evidence, is hardened beyond the power of
reafonable conviction, and is no more fit ta
be argued with.

Thus I have endeavoured, by a diftindt

conlideration of the various works of God

in the inanimate, the animal^ the rational

G 3 and

102 7he Being of God proved

Serm. and moral world, to prove his Beine, that
III. ^ ^

' is, which was the point to be prov'd, and is

diredly the point in controverly between us
and Atheijls^ that the formation of the uni-
verfe and all its parts, is to be attributed to
an adlive intelligent and defigning Caufe.
But if this be fo clear as we alledge, how
comes it to pafs that any of mankind
fhould deny it, nay, that men, in whofe
writings there is a conliderable appearance
of reafoning and learning, profefTedly main-
tain the contrary principle. That men
fhould be ignorant of God may be account-
ed for from their inattention, nor is it any
prefumption at all again fl the truth of his
Being and Attributes, fmce we know in a
multitude of inftances, that the generality of
mankind are ignorant of the mofl certain
truths, tho' this is a matter of fuch common
concernment and fo univerfldly acknowledg-
ed in the world, that Icarcely any one is
without a loud call to attend to it. But if
the evidence be fo ilrong as is pretended, it
is furprizingthat men other wife fen fible, and
whofe knowledge qualifies them to write in
a tolerably confident manner, fhould avow
a disbelief of this grand article.

To

from Human Intelligence and Morality. 103

To remove this prejudice which may arife Serm.
in fome minds from the profeflion of A- ^ _ _•
theifm by learned men, let it be obferv'd,
Firji^ That other great abfurdities, contrary
to the clearefl evidence, even that of fenle,
have in like manner been advanc'd by phi-
lofophers themfelves, whether from an af-
fed:ation of fuperior knowledge, enabling
them to puzzle the plaineit truths and con-
found vulgar underftandings, or from what-
ever other caufe it proceeded, the fad: is certain,
that the mofl extravagant opinions have been
vented with a fliow of ftrong arguments to
fupport them, and demonflrations have been
boafted of to prove what all mankind by
their eye-fight knew to be falfe. It is very
well known that Zeno and other philofo-
phers have pretended to prove by demon-
ftrative reafons that there is not, nor can be
any fuch thing as motion. Secondly y The
nature of this fubjedt is fuch, that our weak
minds mull neceflarily be embarrafs'd in their
conceptions of it 3 the neceflary exiflence and
abfolute perfections of the fupreme Being,
which our reafon obliges us to afcribe to him,
are fo far beyond our comprehenfion, that
we cannot poffibly form an adequate idea of
them. How can we, feeing all things about
G 4 us

104 ^he Being of God frov\t

Serm. us in the world circumfcrib'd within certain

JMr bounds, confcious of limited exiflence, a li-
mited power and underftanding, and a fhort
duration, comprehend infinity and eternity,
which muft belong to the fiift Caute of all
things ? This incomprehenfiblenefs and thefe
difficulties in conceiving what is fohigh a-
bove us, have been magnified by men, thro
the pride of their hearts, into ftrong objec-
tions againft the truth, otherwife fully evi-
dent ; and a fond conceit of their own abi-
lities, which made them fcorn to acknow-
ledge any thing too hard for them, was the
fatal fnare which betray 'd them into the moft
horrid impiety. Thus, by what they called
wifdof?!^ or by a falfe (how of knowledge,
they knew not God^ tho' be manifelled himfelf
clearly to them by his works. Thirdly^ The
opinions concerning the Deity, which fome-
limes prevail'd among thofe who profefs'd
to believe it, were fo abfurd, that fome were
tempted by them to doubt of, or deny it alto-
gether. When tht glory of God w-as changed
into the image of corruptible men^ and oj
birds and jour-footed he afl 5 and creeping things ^
and the Godhead was parcell'd out among
a multitude of things, or rather inconfiftent
potions which had no manner of Ukcnefs to

the

from Human Intelligence and Morality. 105

the true God ; when the dodtrine of JheifmSEKM.
was thus mifreprefented, it is not very much ^J}\l.
to be wondered at, that fome fhould be led
to reject it in the lump, who had not under-
ftanding, candor and patience enough to
examine things narrowly, that they might
diftinguifli between truth and falftiood.
The tranlition from Polytheifm to Atheifm^
and from a foolifh, immoral and barbarous
religion to none at all, was only a tranfition
from one abfurdity to another.

But in the laft place, above all, the vi-
cioufnefs of men's tempers and the wicked-
nefs of their lives, which they were unwil-
ling to part with, was the prevailing fnarc
whereby they were led into this greateft of all
errors. They muft have been very unattentivc
to what may be commonly obferv'd in the
world, and indeed to the conftitution of the
human mind, who do not know that it is often
biafs'd by its afFedions, and milled in its judg-
ment of things by interefl and paffion. Men
are difficultly perluaded to embrace difagree-
able opinions, and too eafily induc'd to be-
lieve what they wifh to be true 5 the Hen-
dereft appearances of reafon on the fide of in-
clination, pafs for flrong arguments, andin-
fuperable difficulties againfl it are negledled

7he Being ofGodpnv'd
as trifling objecftions. Now, as the idea of
God always takes in authority over men, his
infpedtion into their affairs and their accoun-
tablenefs to him, and is therefore accompa-
nied with a fufpicion at leaft, that the crimes
with which their confciences charge them,
will meet with his difapprobation, and a pu-
nifhment from him, of which they know no
meafure nor end ; 'tis this which fills them
with a dread of his Being, and becaufe they
are obflinately unwilling to reconcile them-
felves to the thoughts of it, and make it fit
eafy on their minds by a refolution of for-
faking their vicious courfes, they are led at
laft to an utter denial of it, that fo they may
get rid of thofe uneafy apprehenfions which
arife in them from the confideration of his
moral character.

But the generality of bad men treat the
principles of religion with negledl ; they
don't carry their oppofition to them fo far as
to form any thing like a confiftent fcheme
Q^ Atheifm, in which their minds may reft
latisfied as truth, but rather endeavour to bu-
ry them in forge tfulnefs, applying their
thouehts to other affairs and amufements in
which they take greater pleafure ; they gree-
dily entertain a bold jefl or a fally of wit
^ which

from Human Intelligence and Morality, 107
which tends to countenance their vices s butSERM.
the main fupport of them is flupid i^con-^^^^^
lideration, which has all the efFeds of infi-
delity, with regard to any influence on their
pradiice, for principles not at all attended to,
can no more excite the afFecflions and regu-
late our condu6l, than if they were not be-
liev'd. Nor is inconfideration leis criminal ;
for the guilt of wrong opinions ariiing whol-
ly from negligence, prejudices and bad difpo-
fitions, wherever thefe are equally prevalent,
they are equally faulty, whether they produce
errors in judgment or not.

It may be ailedg'd on the other hand, that
virtuous minds are prejudic'd in favour of
^heifm : As morality appears to them moft
amiable, they are apt to imagine, perhaps
without fufficient evidence, fuch a conftitu-
tion of things in the univerfe as is favoura-
ble to it, to in title it to a perfect underftand-
ing of which they think it is worthy, and put
it under the protedion of irrefiflible power.
I acknowledge this is fo far true, that I be-
lieve it is hardly poffible for a fincere lover
of virtue, not to have his afFed:ions engag'd
to the Deity, not to widihis Being earneft-
ly, if it (hould appear at all doubtful, or
that any fufpicion lies againft it, and not to

rejoyce

loS 7he Being of God[prov*d

Serm. rejoyce in it when he is fully peduaded that
in. it is true. Let an Atheifl call this prejudice
if he will, I {hould never be afham'd of it.
A principle which has a neceffary concexion
with virtue, is its chief fupport, and with-
out which it cannot prevail in the world 3
fuch a principle is not dangerous if it can
poiTibly be a miftake, tho' its excellent ten-
dency, I may fay abfolute neceffity to the
happinefs of mankind, is a ftrong prefump-
tion of its truth. But if this be the prepof-
feflion of virtuous minds, the contrary tem-
per difpofes to a contrary opinion : let thefe
two be fet againft each other, that we may
judge which is the mofl becoming human
nature, and has the greateft probability of
leading us to a right judgment 5 I believe
at laft the caufe of religion and virtue mufl
iland or fall together, and the hearty friends
of the latter cannot be enemies to the other.
But flill it may feem flrange that this great
fundamental article fhould be liable to any
controverfy, that fince it is of fo great Im-
portance to the duty and happinefs of intel-
ligent creatures to acknowledge the fo-
prema Being, the evidence of his exiflence
and his attributes is not fo flrong as to ex-
clude all poffibility of doubt. If this be

meant

from Human Intelligence and Morality. loo
meant as an objection againfl, or ground oFSerm.
fofpicion concerning the truth of that grand ^^^*
article, the being of God, it has no colour ""
of argument to that purpofe; for the only
principle it can reft upon, is this, that Nothing
is to be certainly belie v'd, which can at all
be contradided, and if that be allow'd, our
knowledge will lie within a very narrow
compafs. Except our own being, and fomc
few axioms of very little ufe without fuch
applications of them, and confequences from
them, as may be involv'd in difpute, almoft
nothing will pafs for certain. The exiftence
of matter, the poffibility of motion, and e-
ven geometrical truths have been argu'd a-
gainft and deny'd j nay, perhaps there is
fcarcely any propolition capable of proofs
but what is capable of being con trad id:ed,
thro' the weaknefs, inattention or prejudices of
men. If the pretence that the evidence of
the divine Being and Attributes is not fo fa-
tisfying as might be expected, at lead not fo
neceffitating as to exclude all poffibility of
doubt J if, I fay, the pretence be carried no
farther than as an alledged inflance of defec-
tivenefs in the human conflitution, and there-
fore difficultly reconcil'd to the wifdom and
goodnefs of it's Author i the confideration

no 7be Being of God provd

SeRm. of it in that view, does not belong to this
. if •• place, where we are only infifling on the
evidence of the principle it felf. And yet,
not to pafs it by altogether unregarded, I ob-
ferve that the true meaning of the objedion,
really amounts to no more than this, that it
is hardly conliftent with the wifdom and
goodnefs of God to make rational creatures
fo imperfed; as we are, or wanting a certain
perfedion which we imagine would have
been very proper for them, particularly with-
out an intuitive knowledge of his exiftence,
fuch as they have of their own being. Now
how is it pofTible for any man to prove that
fuch a conflitution was wrong, that in a
world which contains fo great a variety of
creatures with fo many different kinds and
degrees of perfedion, wifdom and goodnefs
did not allow that there Ihould be an order
of intelligent beings, who (hould nt>t indeed
have the knowledge of their Maker (upon
which their duty and their greateft happinefs
depends) forc'd upon them, fo that they
could not poffibly refift it, yet with fufficir
ent evidence of the truth, and faculties ena-
bling them to difcern it ; at the fame time un-
der obligations, which mufl appear if they re-
fled on their own conftitution, to ufe their
faculties for that purpofe ? How

from Humane Intelligence and Morality, 1 1 1
How wifdom and goodnefs may require Serm.
that Atheifts fhould be dealt with, is quite, ]^- .
another queftion, what unhappinefs they may
bring upon themfelves by their own perverfe-
nefs, leading them into their fatal error, or
what allowances are to be made for particular
infelicities in the condition of any, which
may give fome occalion to it, God knows
beft, and the Judge of the whole world will
furely do right. But for us, our proper bu-
finefs is, without murmuring at any appoint-
ed imperfe^ions in our make, to improve all
the advantages of it in the beft manner we
can, that we may attain to the affe<^ionate
practical knowledge of our Creatorj and
thereby to all that perfedion and happinels
to which it tends to raife our nature. And
to conclude with a particular application of
the argument I have been inllfting on, iince
we have fo full proof of ruling intelligence
in the formation and government of the
world, Iince all the works of nature proclaim
it, and efpecially our own conftitution, for
who but the author of our being kafb put
wifdom in the inward part s^ and given under-
(landing to the heart -, (a) this is the charader
q{ the Deity which claims our higheft vene-

ration;

112 l^he Being of God proved

Serm. ration. It is a very elegant defcription which
III.

*• ^ob (6) gives us of the excellence of wifdoni

and which every attentive mind mufl aflent
to, Man knoweth not the price thereof, it can"
not be gotten for gold^ neither fhall filver be
weighed for it. It cannot be valued with gold
of Ophir with the precious onix or the Saphir.
^he gold and the chryjlal cannot equal it, and
the esCchange of it fljall not be for jewels of
fine gold. No mention fiall be made of coral
or of pearl, for the price oj wijdom is above
rubies. The topaz of Ethiopia (hall not equal
it. But where Jhall wifdom be found, and
where is the place of underjlandifig ? The depth
and the fea and deJiruSiion and death, fay it
is not in them , the effedls of it are fcatter'd
over all the works of nature, and the whole
ceconomy of providence in a beautiful varie-
ty 5 and the lively image of it is ftampt on
rational creatures, whom God has taught what
is their true wildom, namely /i>y>^r him, and
to depart from evil, and to whom he has com-
municated fuchan underftanding as we cannot
but account the high dillinguifliing privilege
of their nature : But how much more to be
admir'd, and worthy of our moll peculiar ve-
neration and efleem, is the eternal fountain of
intelledtual light who is himfelf only perfe£l
in knowledge, ' S E R-

" " " (6) Chap. £5.

( "3 )

SERMON IV.

The Spirituality of the Divine Natun
explain'd and afierted.

John iv. 24.
God is a Spirit,

1HA VE endeavoured in the foregoing dif- 5 e r m,
coLirfes to prove that firfl fundamental IV.
principle of religion, the exillence of the ^'^'^
Deity, or of an adive intelligent Being, who
is the original Caufe of all the great appear-
ances in the corporeal fyftem of the univerfe,
and of thofe felf-moving, fenfitive and in-
telledual powers with which many particu-
lar beings are endu'd. But intending to e--
flablifli this great truth on fuch a foundation
as Qiould comprehend all believers in God,
however othervv'iie differing in their opinions,
at the fame time the moft evident, and the
kail liable to diflicultie3, I abilraded from
H the

i 14 The Spirituality' of the Divine 'Nature

S.5RM. the confideration of tliofe properties, per-
^^^- fedions or attributes which belong; to tiie
Divine nature, not infifting even on its Ipi-
rituahty. Never thelefs, it will fet the whole
fubjeft ftill in a clearer light, and add great
force to the arguments which have been al-
ready adduc'd, if we can advance one ftep
farther, and prove that the lupreme, adive
and intelligent Caufe of all thing?, is fpiri-
tual or immaterial ; and this I fhall endea_
vour to do in the following method, Virjly
I will (hev/, from the frame and appear-
ances of the material world it felf , that there
is fuch a thing as fpirit, eilentlally different
from matter. Secondly, That the beings which
are endued with life, fenfe and underfland-
ing, in a limited degree of perfedlion, are
fpiritual j from whence it will evidently fol-
low, that the original Caufe is himfelf a pure
Spirit.

Firji^ To fhow from the frame and appear-
ances of the material world it felf, that there
is fuch a thing as fpirit, eflentially different
from matter. This alone is fufficient to over-
throw the fundamental grounds of Atheifm,
for however different its forms be, they all a-
gree in excluding fpirit from any {hare in
the origin and conftitutlon of things, and in

the

explain d and ajferted, 115

the eiFedls we fee produc'd, afcribing themSERM.
all, even fenfe and felt-motion which we^^^
perceive in animals^ nay, and underftanding
which we are confcious of in our felves 3 a-
fcribing all, I fay, to fenfelefs matter and its
Cafual or neccilary motion. The admiffion
of fpirit would ruin the Atheiflic fcheme, for
fpirit is fuppos'd to beelTentially diflindl from
body, being by its nature adtive and intelli-
gent, and if that be once allow'd to have an
exiftence feparate from, and independent on
matter, by what pretence of reafon fhall
counfel and defign be excluded out of the
formation and government of the world, or
any part of it, nay, where coa\ a barrier be
fixed againfl: infinite perfection, or the Dei-
ty ? Now that fpirit mufl be admitted, will
iippear from this confideration, that attend-
ing carefully to the obvious common proper-
ties of matter, we fhall find it impoflible^
without having recourfe to the agency of fpi-
rit, to account for the motion, the changes
of the fituation, and of the magnitude, fi-
gure and other qualities of corporeal beings.
It is the neceflary condition of all bodies, the
Very law of their nature, to continue in the
flate wherein they are, and to refill any al-
teration, Until it be effcded^ and the refinance
H 2 con-

ii6 7he Spirituality of the Divine Nature

S^RM. conquered by an external force. If this ne-

^^' cefliirily belongs to all matter, its finallePc
and its greateft quantities, how fliall the be-
ginning of motion and the moft common
appearances in material nature it felf, fuch as
the changes of its form which depend upon
motion, be explained without an external
a2;ent ?

Thofe who have iludied the powers of
matter with the greateft exadlnefs, find that
there is eftablifhed among all bodies a law
of mutual attracflion and gravitation ; and by
the help of this one obfervation, attending to
it cloiely and purfuing it through all its con-
fequences, they have m.ade the greateft im-
provements in natural philolophy, and given
the moft iatisfying explication which has yet
appear'd, ot the conftant motions and other
great phcenomena in the viftble heavens and
the earth; but they do not pretend to tell us the
caufe of altraftion and gravitation, whereby
all bodies tend towards each other, with a
force greater or leffer according to their diftan-
ces; only 'tis certain, this adive moving force
is not in bodies themfelves, for all which can
be caird their adfion on each other, or their
impulfe, is by the contad: of their furfaces,
whereas ^he force of gravity operates at a di-
■^^ ^ ftance.

explain d and averted. i \ y

fiance, and is always in proportion to theSERM.
folid content of the gravitating and attrading •
bodies ; and therefore the immediate Cauie
muft be fomething which pervades the intire
mafs of them even to their very centers, and
makes an impreiTion upon every particle. In
vain fiiould we fly tor a latisfying folution
of this appearance, to a fubtle fluid matter,
which penetrating folid bodies and filling their
interflices, impels them towards each other j
for befides that this is but an arbitrary fuppo-
fition, it ought to be confidered that fubtle
inatter is matter flill, paflive and undefign-
ing, not afting but aded upon. The difficul-
ty will remain, and the queftion, as chang'd
by this hypotheiis, be as hard to anfwer as
the quefl:ion concerning the caufe of gravita-
tion without it. What is it that determines and
gives a force to the (eflTentially unad:ive) fub-
tle matter of the fun, and the fubtle matter
of the earth, whereby they impel thofe bo-
bodies towards each other, with a force pro-
portionable to the quantity of folid extended
fubilance they contain, when other bodies
which contain a leflTer quantity of the like
extended folid fubflance, but are as open to
the impreflions of the undifl:ingui{liing fubtle
matters do not fo gravitate. In ihort, if we
H g flioul4

1 1 8 ^l:e Spirituality of the Diiifte Nature

Serm. fhould heap material caufes upon materia]
. _• caufes to infinity, we fhall never be fatisficcl
in that way ; there muft be a beginning of
operation from an adive principle which we
call fpirit, effentially diftinct from matter ;
the ideas of it and its properties, namely,
aftivity and confcioufnefs, are as different
from extenfion, folidity, divifibility and fi-
gure, which belong to all bodies, as any i-
deas in our minds can poffibly be. The more
we confider, the more we fhall be convinc'd
that matter of it felf, and without fpirit, can
produce nothing even in it felf, none of its
own appearances, neither motion, gravity
nor form ; it is capable of being varioufiy
compounded and divided, it is capable of
various figures and fitiiations, but it can nei-
ther compound nor divide it felf, neither
change its figure nor fituaiion.

If it be fo, we muft conclude there is fuch
a thing in the world as fpirit, effentially dif-
ferent from, but intimately prefent with all
bodies which we fee, and continually ope-
rating upon them, for it is the efficient caufe
of their moft common and conftant appear-
ances : Mechanifm it felf cannot be with-
out fpirit, for the mechanical powers of m.at-
ler, commonly fo called, depend upon it^

fince

explain d and ajjerted. no

lince gravity is owing to its influence. It isSerm.
true all this does not diredly prove under- ^^•
flanding in the caufe of motion, gravity and
other common appearances in the material
v/orld, but it proves activity elTentially dif-
ferent from matter, which forms it and pro-
duces the mod important efFeds that appear
in it 'y and this is fufficient to overturn the
grounds of Atheifm^ fhowing that matter is
not the fole being or fubflance in the uni-
verfe, and the fole origin and caufe of all
things. Belides, as we find by experience
in our felves, and other agents as far as vvv
know, activity is ftill accompanied witli
thou£j;ht and perception ; there can be no
rational pretence for denying underflanding
to the great adive forming principle of the
corporeal fyilem, without which matter, if
it could pofTibly have exifted, mufl have re-
main'd an eternal chaos, devoid of motion,
and confequently of various figure, or any
kind of regular appearance. What limits can
be fet to the intelledual perfediion of that
mighty Agent, who is independent of the
material world, on whom it neceffurily de-
pends, prior in nature, for he is the author
of its form, and has moulded its parts into
their different fhapes, with all the diverfity
H 4 of

I20 The Spirituality of the Divine Nature

Serm. of their different qualities, and ffiven it thofe

TV ....

. • laws by which it is flill govern'd ; rather in-

deed what we call its laws, are his own con-
tinued, uniform and regular operations. And
tho', as I obferv'd before, fome who believ'd
a Deity, weakly imagin'd him to be cor-
poreal, not conceiving any fabflance diflin^l
from matter j this was only an inconfiftency
in their notions, which proceeded from not
attending to the irreconcileabie difference be-
^ tween the ideas of material qualities and in-
telligence ; if they had fully confidered their
own acknowledg'd pi^inciple of an eternal,
all-wife and powerful mind, comparing with
it the effential and mofl: obvious properties of
all matter, this would have corrected their
error ; but the cafe is very different of thofe
who therefore exclude fpirit, becaufe they
exclude original contrivance and agency, who
not only profefs, but their fcheme neceffari-
ly requires them to do fo, as the chief fecu- :
rity of their grand principle againfl; the ex-
igence of God, that there is no being in the
univerfe but matter, from the modifications
whereof all appearances arife, even intelli-
gence it felf 5 which fcheme is effe(fiually
refuted, if it be prov'd that the fimplefl and
mofl common qualities of matter upon which

ita

ex pi at 71 d and afjerted.

121

its appearances depend, mull be attributed Serm.
to the energy of an adive immaterial prin- J^^\j
ciple.

Secondly, The beings which are indu'd
v/ith life, fenfc and underilanding, in a li-
mited degree of perfedion, are fpiritiial, that
is the vital, fenjQtive and intelligent princi-
ples in them are fpiritual. Indeed it would
feem impoflible in the nature of things, that
matter {liould b}^ any modification, that is,
any motion and change of the figure and or-
der of its parts, be exalted even into ani-
mal fenfation, much lefs into pure intellec-
tion abftraded from any fenfible quality.
The reaioninoj of fome ancient writers is ve-
ry ftrong to prove that the percipient of ma-
terial objeds and their fenfible qualities can-
not be it felf material ; for if it were, the per-
ceptive faculty mud either be lodg'd in one
fingle indivifible point, or in every point of
the extended fubftance, or elfe every part
mufl receive only a feveral part of the image
or impreffion, and the perception be the re-
fult of the whole compar'd and united toge-
ther. The firfl of thefe fuppofitions is an e-
vident abfurdity, there being no fuch thing
as an indivifible point or particle of matter,
and if there were, how can it be conceiv'd

that

I £2 7hc spirituality of the Divine Nature

Serm. that a finole atom in every animal fhould be
JXl only fenfitive, the reft wholly incapable of
that privilege, that it fliould alike receive the
impreffion of all magnitudes, and that it
fhould be invariably permanent through the
whole life, when the other particles of mat-
ter which enter into the conftitution are in
a perpetual flux. That the whole percep-
tive power or the entire fenfation, is not in
every part of the fuppofed material foul, is
as manifefl, tor upon that fuppofition, an
animal would be, not a fingle percipient but
a collection of them, and the perception it
felf muft be various, compounded of many,
contrary to what we know it is by our own
confcioufnefs of its perfed fimplicity. And
Lajily, to fay that every part of the perceiv-
ing extended fubftance, receives a feveral part
of the image or impreffion of the external
object, will no way account for perception,
becaufe perception being fingle, it muft, on
that fuppofition, be the refult of the whole
united, and in order to that union, the parts
muft be brought to an indivifible point, pro-
perly the percipient, which has been alrea-
dy {hewn to be abfurd. If this reafcning be
thought not obvious enough (I have howe-
ver, fet it in the cleareft light 1 could) yet it

exp'.aind and ajj'erted. 123

will naturally appear to any attentive perfon, Serm.
very unreafonable to think, if not altogether ^^Jj^
unconceivable, that a body put into any form,
being really no more than an aggregate of
parts void of life and fenfe, fliould by any pof^
iible difpoiition of its parts, berais'd to a ca-
pacity of animal fenfation, the idea of which
has not the leaft affinity with diviiibility,
magnitude, figure or any quality of matter.If it
be fo, we muft conclude that there are beings
in the world effentially different from matter.
But the argument for the immateriality of the
human foul will appear ftill flronger, if we
confider the exercife of its purely intellectual
pov/ers. We have the ideas of matter by
our fenfes, reprefenting to our minds its fen-
fible qualities, from which we infer its parti-
cular kind of exiftence, as the occafion, or
fomewhat which has the power of exciting
thofe ideas. But attending to the exercifes
of our own minds and refledling on them, we
have ideas of an intirely different kind, which
do not take in any of the properties of
matter, fuch as folidity, divifibility and fi-
gure, nor its fecondary qualities, as hardnefs,
colour and the like, nor the idea of motion.
Of this fort are perception, ccnfcioufnefs, the
^.pediions of the mind, its defiires and voli-
tions

T^he Spirituality of the Divi?2e Nature
tlons or fclf-determinations, and the more
complex qualities of gratitude, juflice, gene-
rofity, mercy and other virtues -, the fubjedt
of thefe we call fpirit. Now thefe two kinds
of ideas are as different as any can poflibly
be, without any mutual relation cr agree-
ment at all J and if we may not from thence
infer a real difference between the fubjeds of
the properties which are reprefented by fuch
cfTentialiy diftinct ideas, there can be no cer-
tainty of human knowledge.

If thefe two points be fettled upon clear
evidence, that the active principle which
form'd and governs the corporeal world is a
fpirit, and that the animating principles of
the fenlitive and rational life are fpirits, we
muft: infer that God alfo is a Spirit, for ei-
ther he himfelfis the immediate forming and
directing Caufe of the corporeal fyflem and
its appearances, or the active principle which
is the immediate Caufe is derived from him;
and all the intelligent agents in the univerfe,
3iot abfolutely perfect nor eternal and unori-
ginated, of which there is a numberlefs va-
riety, being fpirits, cannot be the accidental
or necelTary refult of certain difpofitions in
the parts of matter, but muft proceed from
an original intelligent and powerful Spirit ;

for

explain d and ajertcd, 125

for that no perfedion can belong to the cF-Serm.
fed: which does not, in the fame, or a ^^^^^^J^^
eminent degree belong to the Caufe. But e-
ven upon fuppofuion that the argument were
not conclufive with refpcd to fen fit! ve and
inferior rational beings, and that it were net
impoffible for a particular fyftem of matter to
be endu'd with all the faculties of the human
foul, yet ftill it holds concerning the fupreme
original Caufe of all things 5 for that fuppo-
fed pofTibility (which fome learned men al-
low, at the fame time firmly believing that
the Deity is, and neceffarily muil; be imma-
terial) means no more than that we are fo
ignorant of the elTences and properties of
things, as not to be fure of an utter incon-
fiftency, in fuppoiing that Omnipotence may-
endue a part of matter with the capacity of
thought ; but that matter meerly of it (oXf,
and without the agency of a fuperior power,
has not that capacity, and confequendy, that
original intelligence cannot be corporeal, is
fufficientlv evident.

Let us now more particularly con fider this
perfedion of the Deity, which in our Sa-
viour's judgment is a mofl neceffary point of
belief, for he taught it to a very ignorant per-
fon, and lays it as the foundation of the mod

perfcd

as The Spirituality of the Divifie Nature

Serm. perfedl and acceptable worfhip thus defcrib'd^

^ ' worjhip in fpirit and truth. 'Tis principal-
ly with this view we fhould apply our minds
to theconliderationof the Divine Attributes.
All men who believe the Being of God, a-
gree in acknowledging he is to be woifliip-
ped : Nature teaches us benevolence to an
intelligent Being, reverence and fubmiffioh
to a fuperior, and gratitude to a bcnefador ;
but if there is a God, he is the moft per-
fe(ft Intelligence, the fupreme Lord, as be-
ing the independent Caufe of all things, and
to him we owe our exiftence, all our pow-
ers and all our happinefs j therefore to him
our beft affections are unqueflionably due,
with the moft proper and reafonable expref-
lions of them ; beildes his unlimited domi-
nion over us makes it our highefl interefl to
pleafe him as far as poffibly we can, and ob^
tain his approbation. Thefe confiderations
fhow that nothing can concern us more than
to underfland the true character of the Su*
preme Being. Their ignorance of him in*
volv'd multitudes of mankind in fuperflition,
which was reproachful to their rational na-
ture, and in confequence of that, in mofl
fcandalous and deflructive vices ; becomiiicf
vain in their imaginatiom concerning the

divine

enplaind and aJferteL 12 f

divine perfections, their fooliJJ? hearts wcreSEKu,
darkened, and they changed the glory of the in- . IXl.
corruptible God into images made like corrup-
tible things, in purfuance of which they were
abondon'd to vile affe^ions, to a reprobate
mind *, and to unnatural wickednefs. It is
true, that errors concerning the moral attri-
butes of God, have the moft immediate iU
influence on the tempers and manners of
rnen, becaufe he being iirfl fuppos'd to be an
object of the highefl effceem and veneration,
we will naturally incline to imitate the dii^
pofitions and qualities which we afcribe to
him, and account it our glory to do fo 3 for
which reafon, when the heathens imagin'd
their gods were corrupt, pafhonate, revengeful
and lafcivious,?Jt was to be expected that the
w^orfhippersfliould alfo, after their example,
be corrupt, indulging themfelves without
reftraint, in the fame paffions and the fame
fenfual gratifications. But the natural per-
fections of the Deity are of a different confi-
derfction» for they are not the patterns which
w.^ pretend, or are fuppofed to imitate i itnever
enter'd into any man's mind that he mud be
eternal, immenfe and unchangeable like God,

* Rom. i. 21, 23, 24.

or

128 ^he spirituality of the Divifte Nature

Serm. or fuch a fpirit as he is. Yet the natural per-
■ fections tend to raiie in our minds a hioh ad-
miration of God, and befides, are confider'd
as the foundation of tlic moral attributes, in
the eminent degree wherein he is pofTefs'd of
them 3 fo that erroneous opinions concerning
the ouej lead to pernicious miflakes about the
cther^ and thereiore it is necelTary for us to
inquire, as far as our faculties will enable u?4
into thofe divine perfections which are com-
monly called natural by way of diflinction
from the moral, and to fettle our notions
concerning them. We cannot indeed by
fcarching find out God, nor underfland the
Almighty to perfection : His effence is not
to be comprehended by the human under-
flanding, nor any of his attributes ; when
we call him a Spirit, 'tis but a very obfcure
and inadequate idea we exprefs by that
word. The truth is, tho' we know there is
a real difference between body and fpirit,
and this diftinction is generally thought (I
will not affirm it to be exactly true) to com-
prehend all kinds of beings in the univerfe,
the fubjects of the properties, qualities and
modes of which we have any notion, or as
they are commonly called, fubftances, yet,
we do not underlland the intimate ellence of

cither>

explain d and afferted. 129

cither. But the denomination of fpirit isSerm.
juftly attributed to God, and gives us a true, L,^
tho' imperfect idea of his nature, as compre-
hending confcioufnefs, inteUigence, Hberty
and affed:ions, the foundation and capacity
of moral perfection and happinefs, which
are the chief excellencies of inferior fpirits a-
bove all material beings, and mull eminently
belong to the Father of Spirits.

That we may proceed further, and avoid
miftakes in forming our notions of this fub-
jed:, let it be obferv'd, that as in the corpo-
real fyflem we fee a vail variety of forms,
and in relped: of various and important ufe,
regularity^ magnificence and other qualities
which flrike the imagination, there are fome
bodies whicii appear much more excellent
than others ; fo we cannot doubt but there
may be, indeed that there are, many diffe-
rent kinds of beings comprehended under the
general denomination of fpirit. One low
kind which we know bell, are our own
fouls, which in the exercife of their faculties,
have at prelent, a great dependence on our
bodies and their organs. But there is no rea-
fon at all to imagine, that the fame is the
condition of all fpirits, and in every llate ;
far as we perceive an elTential difference be-
I tweea

130 The spirituality of the Divine Nature

Serm. tween body and fpirit, between the ideas of

^^^' which and their properties there is no con-
nexion, the mutual dependence of them
which we find in our felves, cannot be rea-
fonably thought to arife from the nature of
ipirit ; but the union of foul and body fo as
to make one man (the nature of which uni-
on we do not underftand, only difcern that
the compounding parts have a mutual depen-
dence and influence on each other) this, I
fay, is rather to be attributed to the free con-
flitution and appointment of our Creator.
There is no reafon then why we fhould not
conclude that our fouls may, and that they
fhall fubfifl in a feparate ftate, and exert their
powers more perfedly than they do now, and
there is no reafon why we fliould not believe
that there may be, and that there are other
kinds of fplrits, which have not, nor ever
had a dependence, in their being, perfedions
and operations, on matter or any bodily or-
gans. Thefe appear to be the mofl excellent
kind of fpirits, which are the mofl inde-
pendent on bodies, as being more unconfin'd
in their manner of perceiving external ob-
je(5ls, and their acflivity not limited to a nar-
row fphere ; befides being free from many
other inconveniencies, which our own expe-
rience

explain d and ajferted. 131

ncnce teaches us that fuch a condition as oursSERM.
is liable to. But the fupreme Spirit is alone ^ ^^•
abfolutely perfed and independent, having
the intire fyflem of matter under his direc-
tion, to form and difpofe of it at his pleafure,
not fubjed: to fuch impreffions from it, nor
tied down to fuch a manner of ading upon it
as inferior fpirits are, by the limited condi-
tion 6f their nature, and by the conilitution
which he has appointed for them.

The notion of fome ancient philofophers,'
particularly the floics, that God is the foul of
the world, was mean and unworthy of his
high pcrfediions. Tho' it imply'd an acknow-
ledgment of the Divine Prefence in all parts
of the univerfe, every where intelligent and
governing the whole, and reprefented allj,
even the moft different and the mofl diflant
parts of the world, as united together in one
fyftem, under the care and direction of one
fympathizing intelligent nature, which con-
tinually promotes the greatefl abfolute good
of the whole, which was a noble fentiment
much infifted on by fome of thofe learned
men, and improv'd by them to excellent
practical purpofes ; yet that the Deity ani-
mates the Mundane fyftem in the fame man-
lier that the human foul animates the human
I 2 body.

132 7he Spirituality of the Divine Nature

Serm. body, is too low a way of thinking concer-

^^- ning the fupreme Being. For befides that
it naturally leads one to imagine an indepen-
dence ot the world in its being, on the eter-
nal Spirit (as the human mind does not make
its own body, nor has a power over its ex-
iflence) which probably was the erroneous
opinion of fome of the ancients, and tends
tojimit the Divine abfolute Perfe(5lions and
Prefence to created nature ; it carries in it
fuch an idea of his fubjed:ion to impreffions,
and even unealineffes ariling from the difor-
ders of the world, as is inconliflent with the
infinite immutable excellence and happinefs
of his independent Being. The notion of
an eminent modern philolopher is much
more juft and reafonable, who, as the refult
of his nioft curious and excellent obfervations
on the Divine counfel and power manifefled
in the fyftem of the univerfe, fays that the
Deity imports the dominion of a fpiritual be-
ing over the world, not as his own body
but as his fervants, intirely fubjedl to his go-
vernment *.

This leads us to confider the peculiar and
trxinfcendent excellence of God as a Spirit.
Tho' fome inferior beings have the fame dc-

* Sir Ifaac Newton, Schol. Gtner.

nominatiou

exflairid and offer fed. 133

nomination, and are truly of a fpiritual na-SERM.
ture, yet he is of an intirely different, and *
infinitely more perfed: kind. There may be,
for ought we know, as great a diverfity in
the fpiritual, as in the material world, as ma-
ny different fpecies of fpirits, that is, of be-
ings which have no bodily fubflance, as there
are of vifible forms, andfome of them as much
inferior to, as well as diftindl from others, as
the lower kinds of life, perception and acti-
vity are from dead and fenfelefs matter it (qM,
We mufl not therefore imagine, that we have
form'd an adequate idea of God's nature,
when we have prov'd him to be a fpirit and
conceive of him as fuch, meaning by that
name a living, intelledlual and acftive being,
effentially diftinguifh'd from corporeal fub-
flance ; for tho' that is truly afHrm'd of him
in common with other fpirits, yet he excels
all other, even intelledual natures, more than
our fouls do the lowefl inanimate beings.

There are two principal properties of fpi-
rit, intelligence and adlivity, which as I have
{hewn, muft be attributed to the Deity, but
they belong to him in an infinitely higher
degree, and are exercis'd by him in a more
perfect manner than by any dependent being.
Tho' the common ufe of all languages a-
I 3 fcribes

'134- ^^^ Spirituality of the Divine Nature

Serm. fcrlbes to God the perceptions we are con-
. iXl fcious of in our felves, as feeinsr and hearinff
and remembrance, nay, and the organs of
fenfation, fuch as eyes and ears, yet fcarcely
are there any fo ignorant as to underfland
thefe forms of fpeaking in a hteral fenfe, but
every one means by them the Divine mod
exadt knowledge and difcernment of things,
to which our low and impertedt manner of
perceiving by corporeal organs, bears fome
analogy. He that made the eye of man, to
convey to him fuch a reprelentation and
knowledge of external objects as is not com-
pleatand thoroughly comprehenfive of their
nature, but accommodated to the purpofes of
our prefent ftate, and proportionate to the
other imperfc(ft faculties of the human mind;
he, the Maker, fees, not in a ft rid: and pro-
per fenfe as we do, but underftands all things
in a more eminent and perfed: manner ; he
that made the ear, the inftrument by which
are convey'd to us, the fentiments and defires
of our fellow creatures moving our affections ;
he, in a fuperior and more perfect way, knows
•and underftands the fentiments and defires of
all intelligent beings, whether conceiv'd only
in the mind or exprefs'd by the mouth. In
like manner as the human ftrength and pov/-

er

explairid and ajjerted. I -» a-

er of operation are exerted by the means oFSerm.
arms and hands, thele bodily organs are fi- ^ ^^•
guratively attributed to God, to denote his
Almighty power, tho' it is exercifed by him
in a quite different manner, which we cannot
comprehend, but we are fure it is not like te-
dious and laborious human operation.

In a fpecial manner it is to be oblerv'd,
that many of the fprings of adion in embodi-
ed fpirits, letting their powers a work, and
which we are confcious of in our ielves, tho'
they are analogically attributed to the infinite
eternal Mind, yet do not properly belong to
him. The wife Author of our conftitution
has feen fit to mix in it, with fuperior facul-
ties, fome lower appetites and paflions, which
powerfully excite us to purfue the ends of
our nature in the prefent imperfect flate:
Our minds are furnifh'd with determina-
tions which tend to the prefervation of the bo-
dy, and to the comfort and happinefs of the
animal life ; we have defires and affections
which rife no higher in their defign j and v/e
have paflions which are excited by, and ac-
companied with certain motions in the bo-
dy. But the divine purely fplritual nature is.
infinitely above thefe infirmities. Some of
the heathens were fo grofs as to think the gods
I 4 capable

136 7he Spirituality of the Divine Nature

Serm. capable of fen fual delires, and pleafure in the
^ • gratification of them, and perhaps there are
others who imagine fomething Jike human
paflions in the Deity, particularly the paf-
fions of pity, hatred, anger and grief. In-
deed the ScripUire it felf fpeaks of God's ha-
ting the wicked, of his bowels of compafTion
mov'd for diflrefied creatures, and of his an-
ger and grief; but thele expreffions are only
us'd in the fame figurative manner of fpeak-
ing as when the bodily organs of fenfe and
motion are afcrib'd to him, and we (liould be
far from thinking there are any fuch emoti-
ons in his moft bleffed and perfect mind, as
wc feel in our felves ariftng from things fur-
prizing or difagreeable to us. A little re-
flection would convince us that fuch pailions
fhow the imperfection of our fiate, and a
mixture of unhappinefs in it ; and therefore
they cannot pofiibly affect the infinite felf-
fufhciency, the undifturb'd refl and the per-
fect felicity of the fupreme independent Be-
ing. When therefore he isfpoken of as ha-
ving indignation, compaffion, anger or grief,
it is only to be underf^ood as an analogical
reprefcntation of his conduct as governor of
the world towards his creatures ; what men
would do when they are compaPiionate, an-

explain d and afferted. 1 37

gry or grieved, that God does, or produces Serm.
a fimilar efFe6t, with unerring wifdom, per- ^^^^^,.Y^J
feci tranquihty and goodnefs, without the
weaknefs of pity, the fenfation of forrow, or
perturbation of wrath.

Again, an unchangeable Hfe or abfolute
immortality, is a property belonging to the
Divine nature as it is fpiritual. Our fpirits
are fubjed to pains and changes in their con-
dition, from the body and otherwife ; other
fpirits of a higher order may be fo too in va-
rious degrees j but the moil perfe<ft Spirit is in-
iinitely above the reach of fufl^erings, and infi-
nitely remote from all pofTibility of change:
Such is the abfolute fimplicity of his Being,
free from any mixture or compofition, there
are no feeds or principles of decay within
him, nor can he fuffer from any thing njuitb-
out. We find by experience, that our com-
pounded natures, made up of different parts^
are liable to diffolution ; it is the more fimple
fpiritual part of our conflilution that fhall
outlive the prefent flate, and being diflodg'd
of the earthly tabernacle, fhall fubfifl fepa-
rately : But there is a great difference between
our immortality and God's ; ours, as we
were created for his good pkafure^ continual-
ly depends upon it, and may ceafe if he plea-

fes.

138 7he Spirituality of the Divine Nature

Serm. fes, but it isimpoffible he (hould not be the
^^- Uvi?ig God, the fame immutable Spirit, ye-^
jlerday and to day and for ever,

I fhall only add, as the foundation of the
improvement I propofe to make of this fub-r
jedt, and which the text leads us to, namely,
the regulating of our worfhip, that the Dei-
ty is not refembled by any fenfible forms.
His nature and attributes are alike elTentially
different from all the properties and qualities
of matter, and no one part of it makes any
nearer approaches to him than another. He
is not be touched or handled, and no man
hath J e en him at any time, nor can fee him :
The moft fubtle sether or the purefl light is
no image of his fpiritual fubflancc, and the
human fhape is no more a true reprefentation
of God than the fhape of any other animal,
nay, than a clod of earth or any other inani-
mate thing. It was therefore wifely provided
by the Lawgiver of the "Jews, whofe princi-
pal care feems to have been the prefer ving of
their worfhip from idolatry, that no image
fhould be made of the Godhead, and he
gives the reafon for it, that in all the miracu-
lous appearances and extraordinary manifefla-
tions God had ever vouchfafed to them, and
they were very many, they had never feen

any

explain d and ajjerted, 139

SiViy flmiUtude ; there was never any handle Serm.
given them for fo abfurd and grofs a conceit, *^*
as that the Deity is like any vifible being in
the whole world. We read often of God's
difcovering his glory to them, as at the giving
of the law, by a prodigious tempeft, thunder
and fire, and in their march thro' the wilder-
nefs, by a cloud in the day, and a pillar of fire
in the night, which were called the tokens
of his prefence, tho' really he is alike prefent
in all places j fuch aflonifhing things were apt
to ftrike the minds even of very flupid people
with a fenfe of his interpofition in their be-
half, and that his care and power were em-
ploy'd for them ; but flill there was no deter-
minate fhape, no figure of any abiding fenfi-
ble objed:, imitable by human art, whereby
they fhould have the leaft countenance or oc-
cafion given them, to make an image of their
God, or change his glory info the likenejs of any
creature. It is true, we read fometimes in
the Old Teftament of divine appearances in a
human form : Thus God is faid to have^^o-
ken to Mojes face to face as a man /peaks to
his friendy and of the three angels which ap-
peared to Abraham in the likenels of men, be-
fore the deftrudlion of Sodoniy one was diftin-
guifli'd by the peculiar veneration of that e-

minent

140 ^he Spirituality of the Divine Nature

Serm. minent faint, as of a fuperior character. But
^"- this feems to be rightly underllood by inter-
preters concerning the MeJJiaSy that divine
Perfon who was in the form of Godj before
his incarnation : Several pafTages of the Old
Teftament and the New compared together,
plainly intimate that he was with the IJrael-
ites condudiing them as the divine Prejence^
and the Ajigel of the covenant ^ in whom the
name of God was. St. Stephen^ in the 7th of
the ABsy fpeaking of God's appearing to Mo-
fes in the burning bufli, and faying with an
audible voice, / am the God oj Abraham and
the God of Ifaac and the God of facob ; St.
Stephen^ I fay, exprefsly attributes this to th«
perfon whom he calls the Angel of the Lord,
and who was with Mofes in the church in the
wildernefs ; and the Apoftle Paul * men-
tioning the fins and punifhments of the If
raelites in the wildernefs, for an admonition
tons on whom the ends of the world are come,
clearly infinuates that Chriji was prefent with
them directing their affairs, for he fays * nei-
ther Ictus tempt Chrifi, as fume of them alfo
tempted, and were deftroyed of ferpents. Thus
as our Lord Jefus Chrift, the image oJ the in-

* I C«r. X. f V. 9.

vijible

explain d and afferted. 141

mfible God, in thefulnefs of time, affum'd theSERM.
human nature, the word was made fiejh and I^-
dwelt with us as in a tabernacle, manifefting
the glory of the only begotten of the Father,
full of grace and truth j before his incarna*
tion he adted with full power, reprefenting
his Father in his tranfadions with men, by
him God made the worlds, and by him govern'd
the church : But the Divine nature it feif,
the eflence of the fupreme Being is invifible ;
to whom is God like, or whereunto can he be
refembled ?

I fhall in the next place, confider the prac-
tical purpofe to which our Saviour has gone
before us, in applying this important doc-
trine of natural religion aflerted in the text,
namely, the regulating our worfhip. Firft
of all, we may fee the abfurdity of that prac-
tice which great multitudes of mankind have
run into, the forming corporeal images of
the Deity as mediums of worfhip. The wor-
fhipping of falfe gods, that is beings, whe-
ther real or imaginary, to which Divinity is
falfely attributed, is an error againft other re-
hgious principles, either againft the exiftencc
of the true God, or his unity : But this Ipe-
cies of idolatry fo early introduc'd into the
world, and which fo generally prevail'd in it

for

142 ^he Spirituality of the Divine Nature

Serm. for many ages, is a moft diredt and heinous
^^\* indignity to the fpiritual Divine nature. The
unreafonablenefs of it, one would think,
inight eafily appear to men, if they did but
ferioufly reflect oh themfelves ; for how juft
and evidently conclufive is St. P aid's ^Lrgn-
mtnt to thQ Athenians y Adsxvii.29. Foraf-
much then as we are the offspring of God-, (we
intelligent creatures, confcious of intelledlual
and felf-determining powers, and of nobli
affecflions which do not terminate on fenfible
objects, but on fpiritual and moral excellence);
ive ought not to think that the Godhead is like
unto gold or fiver or Jione J graven by art or
man's device. What man is fo far loft to a'
juft fenfe of the dignity of his nature, as not
to know that the vital principle within him
of thought, of choice, of fublime defire, of
rational and moral pleafure, is far more noble
than a whole world ot corporeal inanimate
beings, and ftiould we then lo affront the Fa-
ther of our fpirits, from whom all their ex-
cellence is deriv'd, himfelf the original and
pureft Spirit, as to imagine he is like any ma-
terial and corruptible thing.

Superftition grew by degrees in the world,
to fuch a height of ftupidity and barbarity,
as was reproachful to the intelligent human

nature 5

explain d and afferted. 14^

nature j but the beginnings ot it were moreSERM.
refin'd and plaufible. The firfl idols proba- JXi.
bly were the fun, moon and ftars, not as the
uhimate objects of worfhip, but as the fup-
pos*d habitations of the Deity, the vifible in-
ftruments and magnificent reprelentations of
his power and goodnefs j but afterwards thofe
creatures themfelves were honour d befides the
Creator^ and were admitted to a participatioh
of the refpe(Sl due to him. For fuch is the
weaknefs of men's minds, and if they do not
carefully watch againft it, their attention is
fo eafily ingrofs'd by the objedts of fenfe con-
tinually before them, and which they find
ufeful, that they forget things of vaftly great-
er excellence and moment, which require
careful reflexion to preferve a lively fenfe of
them. They proceeded next to the deify-
ing of departed Heroes, imagining that their
virtues were rewarded with an exaltation to a
high dignity in the other world, and that
they were even taken into a fhare of the di-
vine adminiftration, ftill having an aflfedtion-
ate remembrance of their friends and their
country, to which they had been ufeful upon
earth. As thefe men, fuppofed to be ad-
vanc'd to Godhead, were of mixt chara(5ters,
the idea of the Divine moral purity and per-

fedlon

144 '^h^ Spirituality of the Divine Nature

Serm, fedtion began to be alter'd, and vices had

'■^' their patrons among the gods, till at length
ignorance and corruption ftill increafing, fome
of them were worlhipped with the moft ob-
fcene and inhuman rites. Even brute ani-
mals of feveral kinds, and vegetables too be-
came idols, and in fine, whatever recom-
mended it felf to the affedions of men by its
ufefulnefs, and whatever was dreaded by
them becaufe it might be hurtful, was wor-
fhipped. Thus we fee that the tendency of
departing from the fimplicity of a reafona-
ble fervice, is to the moft abfurd opinions and
practices, as oppofite to real religion as A-
theifm it felf is ; in this rcfpect worfe, be-
caufe they deflroy humanity, and under the
pretence of devotion, give a fanction to thofe
crimes which nature it felf, abftracting from
any confideration of God, would abhor. E-
very kind of idolatry, even the mofl refin'd,
and for which the beft excufes are made, fuch
as that worfhip is not intended to terminate on
the inferior beings, fenfible objects or others
before which it is offered, but that they arc
only us'd as helps to devotion, preferving ftill
a higher regard for God, who is the ultimate
object of adoration ; every kind of idolatry^
I fay, is founded in falfliood, as the natural

progrefs

explain d and ajjerted. 14^

pt'ogrefs of it is to the utter fubveriion of allSERM.
true piety and virtue ; it proceeds from, or iX^,
imports fuch notions as thefe, which are con-
trary to the abfolute perfection of the divine,
immehfe and ipiritual Being, That the pre-
fence of God is confin'd to fome particular
parts of the univerfe, to the fun, the ftars
or fome eminently facred place upon earth,
and that he can poflibly be reprefented by
fome vifible fimilitude, or that there are fon>e
rnaterial objects vsrhich give us a truer and
jufter idea of his nature than others. It is
therefore neceflary above all things, in order
to the practice of true religion, and perfeve-
ring in it, that we endeavour by a conftant
and diligent attention, to fix in our minds
becoming fentiments concerning the Deity,
as a moll pure and perfed Spirit.

I have faid that idolatry ( which in all
its forms, even the mofl innocent of them,
is an error againft the dod:rine of the text)
tends to corrupt the tempers and the manners
of men j but the obfervation dtferves to be
farther confidered, and we may fee it juftifi-
ed by the conflant experience of the world.
St, Faul^ in the firfl chapter of his epiflle to
the "Romans, teaches us concerning the Gen-
tiles^ and their own hiftories confirm it, that
K tho'

146 ^he Spirituality of the Divine Nature

Serm. tho' they knew God, for his works proclaim
^^^' his being and perfections intelligibly to all
mankind, and their firft and mofi natural
fentiments concerning him were the befl ;
yet not liking to retain him in their know-
ledge, they changed his truth into a lie, that
is, into idolatry, built upon a falfe founda-
tion, and repugnant to the real nature of the
Deity ', in confequence of which, they were
abandon'd to fuch monflrous and unnatural
wickednefs, as nothing could have drawa
them into but their idolatrous fuperftition ;
and we find that the declenfions of the Jews
to impiety and wickednefs, began with in-
venting means and inflruments of fervice to
the true God, but from thence proceeded to
grofler kinds of fuperftition, which at laft
extinguifhed all fenfe of virtue and humani-
ty, carrying them to the unnatural cruelty
of facrificing their own children to Moloch*
Even among Chriftians themfelves, fuperfti-
tion has had very lamentable effeds, fomc
of them not only fubftituting their falfe wor-
fliip in the place of virtue, and making a-
tonement by it for their fins, but being led
by a blind zeal for their own inventions,
to fuch barbarity, as men, without a pre-
tence

^plaitid and afferted, 147

tence of religion, would never have bccnSERM.
giiilty of. ^j_

2^/y, Since God is a Spirit, we can never
reafonably hope to pleafe him by merely
corporeal things or bodily exercifes. There
are, 'tis true, external adts of homage and a-
doration neceflary to be perform'd to God :
In our prefent ftate the affedlions of the mind
are naturally exprefs'd by outward actions ;
benevolence, efteem, gratitude and other dif-
pofitions towards our fellow-creatures, are
not filent and unad:ive in the heart ; nature
and cuftom have taught us the proper expreA
jQons whereby they fhew themfelves, and if
theje be altogether omitted, we (liall fcarcely
believe the inward principles have a being.
By parity of reafon, if we have internal good
affedions towards the Deity, the iincerity
and the force of them appear by proper out-
ward ad:s : But the fincerity of ifitention,
and truly pious affedions can oni .^ be accep-
table to Godj without thefe no forms of de-
votion or feemingly religious works, howe-
ver pompous, expenlive and magnificent, are
of any value at all ; fuch formal fervice not
proceeding from juil fentiments, nor ani-
mated by inward good afFe(5tions, is unwor-
thy of our rational Ipirits to perform, and
K 2 unworthy

1 4^ ^he Spirituality of the Divine Nature

Se R M. unworthy of the divine Spirit to accept.WhaC

^^' notion can any man have of the Deity, vv^ho
imagines tliat facrifices and other ceremoni-
ous performances w\\\ pleafe him, when fe=^
parated from virtuous difpofitions and a good
life ? The queftion which the Ffalmijl puts
in the name of God to the formal worfliip-
per, is a very proper one, Will I eat theflepj
of bulls, or drink the blood of goats f * For,
however abfurd that be, no better account
can be given of the hypocrite's fpiritlefs devo-
tion, who is laborious in the forms and ce-
remonies of worftiip, but utterly negligent
of moral duties, which alone he has any
reafon to think, can recommend him to the
approbation of a pure fpirit. God does not fee
as fnanfees, he hasnot thofe viewsof fenlible
things, nor thofe afFedions and defires to
them whicli we have. Will he be delight-
ed with a fine picture or an expenfive flatue ?
are gold and filver more precious to him
than common earth ? Has he ears like purs,
to be delighted with the melody of founds ?
Thefe are grofs imaginations, unworthy of
reafonable beings : Strange ! that ever it
iliould enter into the heart of a man, that he

fBfel. 1. 15.

could ^

explain d and aferted, . I49

could reconcile himfelf to God by fhoufands Serm.
of rams, and ten thoufand rhers of oil, or that ^^_^^
offering the fruit of his body could expiate his
crimes; and yet it is certain, there isfuch a
pronenefs in mankind to this fort of fuperlli-
tion, that not only they have been guilty of
it who had no other guide than the light of
nature, trefpaffing thereby againft the plain
diaates of reafon, and particularly this im-
portant principle that God is a Spirit, bute-
ven they who enjoy'd the benefit of a divine
revelation, have, many of them fallen into
the fame error, contrary to the mod exprefs
warnings and reproofs given them by God's
extraordinary meffengers. Many of the an-
cient Jews plac'd their religion in facrifices
and other ceremonial obfervances, in which
they trulted as fufficient to recommend them
to the divine acceptance, and to make a-
mends for the want of true repentance and
reformation, notwithftanding the mofl ex-
prefs declarations of the prophets, that no
external fervice, tho' of divine inflitution,
would be acceptable to God, without pu-
rity of heart and the pradice of righteouf-
nefs. The prophet Jeremy tells them * that
to truft in the temple of the Lord for their fe-

^ Chap. vii. i;. 4. .

^ K 3 curity,

1 50 ^he Spiritualiiy of the Divine Nature

Serm. curity, whilfl they did not amend their lives,
^^' was to truft in lying words -, he puts them
in mind of the defolation that was brought
upon Wiloh for the wickednefs of their fa-
thers, tho' it was a place once as facred, and
the prefence of God was there, as confpi-
cuoufly as afterwards in the houfe which was
built for him in Jerufalem ; and by that re-
markable example in their own hiftory, he
warns them that the temple would be
no prote(5lion to them, if they continued in'
their crimes ; nay, while thdy were guilty of
murder, adultery, oppreflion, fraud, perju-'
ry and idolatry, their entrance into the tem-
ple as worfhippers was a profanation of it,
and turning the houfe of God into a den of
thieves and robbers ; but if they would pleafe
God and be intitled to the accomplifhment
of the promifes made to their fithers, they
muft thoroughly amend their nvays and their
doings J they muft execute judgment between a
man and his neighbour^ they muft not opprefs
the fir anger f the fatherlefs and the widow ^ nor
fhed innocent blood, neither walk after other
gods *. The declarations of the prophet Ifai-
4h, are as clear and ftrong again ft their vain
confidence in their facrifices and religious af-

' femblics,

exph'rnd and afjerted, f i r I

iemblies, at their new moons, fabbaths and^cRM. ,
other feflivals, Chap. i. ii. To "what purpofe ^^•
is the multitude of your facrificrs unto me faith
the Lord. — 1 delight not in the blood of bullocks
or of lambs ^ or of he-^oats. When you come to
appear before me^ who hath required this at
your hands'^ Bring w more vain oblations^
incenfe is an abomination to me -, the new
moons and fabbaths^ the calling of the affemldies
I cannot away with, it is iniquity y even the fo-
lemn meeting : But wa/Jj ye, make you clean*
put away the evil of your doings from before
mine eyes, ceafe to do evil, learn to do well^
feek judgment^ relieve the opprejjedy plead for
the widow,

I wifh ChriftiamvftxQ not chargeable with
the fame fault j but it is certain many of them
are. Tho' our Saviour has taken great care
to give his followers juft notions of the di-
vine nature, and on that foundation to raife
a reafonable fervice ; and tho' the Chriflian
worfhip has the chara<3:ers of plainnefs and
Umplicity in a more eminent degree than any
other form ever had, yet has it been greatly
corrupted by fome Chrijlians : Efpecially the
church of Rome has multiplied her rites and
ceremonies to a greater number, and thereby
made her fervice more burdenfomc than the
" " K4 Jiwifi

152 7he Spirituality of the Divine Nature.

Serm. yewip^ inflitution it lelf was. If it was ab-

TV

^^* lurd in the worfhippers oi Baal to think that

they could prevail with their God by cutting
themfelves with lances, is it not .equally ab-»
furd in Chrijlians^ and much more inexcu-
fable, to imagine that their God, whora
they acknowledge to be a pure Spirit, will
hear them for their fpeaking much, will be
pleafed with their vain repetition of formal
infipid devotion, which is the eij^ercife of the
body and not of the mind, with poftures and
veflments which carnal worfhippers have de-=
yifed, as fondly fancying a kind of humili-
ty and decency in them, or with fadings, pil-
grimages and fuch like feverities, which God
has not commanded, and which inftead of
promoting repentance and trug holinefs, are
relied upon in place of them ; thus making
'void the precepts of the 'moral law, which aro
of eternal and immutable obligation.

Other Chrijiians make too near approaches
to the fame kind of fuperftition, who place
their religion in points of mere fpeculation,
in a zeal for matters of fmall importance, or
in pofitive duties, a diligent attendance on
afTemblies for worfhip, receiving the facra-
pient and fuch like outward performances.
7hefe things ought not to be left undone^ be-

caufe

explain d and afferted, J53

caiife God has prefcrib'd them, but they areSERM.

IV.

epjoin'd to intelligent creatures, and theufes *

and defigns of them are fully explain'd : in
general they are all intended for the promo-
ting of good difpofitions in men, and the
practice of virtpe, and we may be affured
our obfervance of them is no farther pleafmg
to God, than as they are, this way, ufeful
to our felves. Therefore to lay any ftrefs
on pofitive inflitutions, as if by any merit
or efficacy in them, they could procure our
acceptance with God, or in fome other un-
intelligible manner, do us good, without
contributing to our inflrudion, the exciting
good affedtions in our minds and our pro-
grefs in piety, righteoufnefs and cha^-ity -, this
is to alter the very nature of them, to fepa-
rate the means from the end to which God
appointed them to be fubfcrvient, and to a-
bufe his ordinances to fuperftition, which
cannot be pleafing to him who is himfelf
perfeiftly intelligent, and delights in the rea-
sonable fervice of his creatures. And to con-
clude,

Lajllyy If God is a Spirit, our duty in
confequence of this principle, and in oppo-
sition to the errors already mention'd, is to
Wrjhip^ hiT?^ infplrit and truths that is, with

Sincerity,

154 ^'^^ spirituality of the Divine Nature

Serm. fincerity, with our beft afFedbions, and th^
^.^^moft vigorous exercife of our inward pow-
ers. We cannot but have an abhorrence and
contempt in our minds of hypocrify ; any
profeiiions of refpecSt to our felves which we
know to be infincere, and not to proceed
from the heart, we would certainly rejed.with
deteftation as real affronts, and (hall we then
oiJer fuch an indignity to the omnifcient Spi-
rit ? But if we confider what the fervice is
which our own minds, upon calm and deli-
berate reflexion approve, we (hall thereby
underftand what is acceptable to God j it is
the homage of the heart, the inward devo-
tion of the foul and aifedions, with ferious
attention, proceeding from clear apprehen-
sions and a firm perfuafion of his adorable
perfections, and evidencing its fincerity in
our whole converfation by the fruits of holi-
nefs; it is an humye reverence for, and
high efteem of his glorious excellencies, gra-
titude for his benefits, confidence in his mer-
cy, fubmiflion to his will and an imitation of
his purity and goodnefs. Wherefore, let Jin-
pers clea?jfe their bands, and the double-mind-
ed purify their heart Sj and thus, if they draw
^igh to Cod J he wfil draw nigh to them,

SER-

( 155 ) "'^'

SERMON V.

The Unity of God prov'd from the
apparent Unity of Defign in his
Works.

Deuteronomy vi. 4.
Hear 0 Ifrael, the Lord our God is one Lord,^

SINCE we are convinced by the moft fulISERM.
and fatisfying evidence, that the fyftem ^•
of the univerfe is intelledual, or that the for-
liiation of the world and all its parts is co be
attributed to a defigning Caufe ; our next in-
quiry is, where fhall that wifdom be found,
and where is the place of underftanding ?
Whether in a plurality of beings, co-ordi-
nate and independent, or in one original pei>
fed mind ? That intelligence and activity arc
feated in a mind as their proper fubjeft we
know ; for the knowledge we have of what
pafTes in our felves, teaches us to diftinguiflt
between perception'and a percipient, between
' operatior^

^he Unity of God prov* d from the
operation and power, as the principle from
which it proceeds ; and that mind is a being
or fubftance different from matter, efpecial-
ly that fpirituality muft necelTarily be impli-
ed in original intelligence, has been prov'd.
The pre fen t queliion is not whether there
are other orders of underftanding agents, fii-
perior to men, which may be eafily allow'd
upon all fuppofitions ; for tho' our own rea-
ion does not furnifh us with demonftrative
proof of it, yet who can find any difficulty
in fuppoilng, even if the world were made by
chance, and there were no intending Caufe
in the origin of things, that there are many
minds, and many different fpecies of them,
whofe capacities are much larger than ours,
who have a much more comprehenfive
knowledge, and a far lefs limited fphere of
adlion, whofe manner and extent of percep-
tion tranfcends ours, as much as we in un-
derflanding furpafs the brutal kinds -, and
their adivity may reach to vafl quantities of
matter, whereas we are confin'd to a fmall
part of it, and very unfit for great operations.
And as there are many different kinds of fpi-
rits with very different degrees of perfedion ;
thofe who maintain the unity of God, tlic
firfl indt °ndent Caufe and fupreme Ruler of

the

apparent Unity of Defigfi in his Works. 1 57

the univerfe, do not at all doubt of his em-SERM,
ploying fuch inferior fpiritual agents, as the^^*
minifters of his providence. But the queftion
properly is concerning the original Caufe of
things, and the monarchy of the world, whe-
ther there be one fupreme intelligent Being,
to whom all other Beings owe their exiftence
and all their powers, and who has an abfo-
lute dominion over all, the fountain of being,
of underftanding and power 5 or whether
there be a variety of partial, independent, '
unmade caufes of the univerfe, and all its ap-
pearances ?

This laft is moft properly call'd Polytheijm^
but it has been exploded by the generality of
men who have thought on this fubjed: with
any tolerable degree of attention. And in-
deed, the idea of a Deity, as it is explain'd
both by thofe who affert and oppofe his ex-
iftence, naturally leads us to attribute linga-
larity to him, to appropriate that charad:er
to one^ and exclude all others from a part-
nerfhip in his perfections and prerogatives.
For the notion of God is of an abfolutely
perfed:, uncaus'd, and therefore neceffarily
exiftent Being on whom all things depend,
by his intelligence direding, and by his
powerful will ptDducing whatever ac-
tually

158 7he Unity of God proved from the

Serm. tually is, the whole frame of nature with all
^Jj^the kinds and degrees of order and perfedtioii
which it contains. Now the true fubjec^ of
controverfy between us and AtheiftSy is con-
cerning the exiftence of fuch a Being y we
believe that the phcenomena of the world
cannot otherwife be accounted tor, they
maintain th^ contrary. But there is no ap-
pearance of reafon for a plurality ; the doc-
trine of Theifm does not require it, for the Be-
ing of one God abfolutely perfedl, is fully
fufficient to all its purpofes. The Atheiftical
fcheme oppofes the unity of God j in fadt the
arguments of the Atheijis are levell'd againft
it; and in reafon, a multitude of indepen-
dent agents ununited in defign and opera-
tion, fo diminiihes the idea of abfolute per-
fedlion, and fo diflipates and enervates th»
ruling counfel of the univerfe, as to fap the
foundations of religion, and leave Athei/m
little to quarrel with. Epicurus himfelf, a
violent adverfary to the Being of the true
God, the Maker of all things, yet imagin'd
a multitude of independent Deities, confid-
ently enough with his principles, exxepting
in one circumftance, that he faid they were
incorruptible, which can never be reconcil'd
to his hypothefis, that all things, and evea

the

cpparent Unity of Defign in his Works, j 59

the gods were generated by the cafual cii-Serm.
counter of atoms. But of what fort were ^•
thefe Deities ? Only idle unadtive beings, who
liv'd in pleafure, without any fhare in the
formation of the world, or in prefiding over
it ; and the truth is, to fuppofe a plurality
of partial independent caufes, under no com-
mon direction, almoft leaves the origin of
things in the fame confufion, and fignifies
as little to the purpofes of religion as the fic-
tion of Epicurus *.

* If it fhould be fuppos'd, that there may poflibly be a plurality
of iternal independent beings, the makers of the world to whomi
the charadlers of neceflkry exiftence and abfolute perfetSion ba-
long, and confequently, who muft be united in all their counfels
and operations, for thatinfinitelyperfeftintelleAual powers fhould
differ, is a manifeft abfurdfty : This hypothefis is imagin'd
without any necefhty (all appearances being at leaft, as well ac-
counted for on the contrary fuppofition of unity^ and fupporied
by no argument. Befides, as multiplicity, et leaft pofhble, na-
turally accompanies the idea of effedls, whofe contingent ex-
iftence and limited perfedions are determineil by the power and
will of thedcfigning Caufe : fo the idea of necef&ry exiftence
and unlimited perfeftion feems to exclude all diverfity of being,
and how can it be thought that a plurality of independent, in-
finitely perfeft btmgs, eflentially immenfe, all-powerful and
all-knowing, fhould divert thcmfelves •f thefe perfcdlions, or
the exercife of them, by dividing among them the formation
and government of the world, for which every one fiigly is al-
lowed to be fufiicient. But as no fuch opinion is maintain d,
fo far as I know, by any adverfaries of religion, lor would at
all ferve their purpofes ; I (hall not infift any farther upon it,
but endeavour to prove unity of defign in the frame and go-
vernmenc of the world, which is the jtft foundation of our pi*
«n8 s^citionate regards to the Deity,

Thf

x6o ^he Unify of God prov'd from the

Serm. The Polytheifm of the Gentiles feems id
^' be a ft rone areument aeainfl what I have
faid. It is notorioufty known, that before
the times of Chrijiianity, mankind univer-
lally, all but the Jews, worfhipped ijtany
Gods and many Lords, and not only the ig-
norant vulgar, but even the moft eminent
philofophers. How then can it be alledged
that there has been any thing like an agree-
ment, among the wife themfelves, in belie-
ving the unity of God ? I anfwer, that up-
on a careful inquiry into the hiftory of an-
cient times, it appears indeed that learned
men complied with the fuperftition of their
fevcral countries^ but at the fame timle ftre-
nuoufly argued for, and profefs'd to believe
one fupreme Being, the abfokite Lord of
all ; infomuch, that if we except the Epicu-
reans, there is not one philofopher of note,>
who aflerted a multitude of independent gods.
There are clear authentic teftimonies^ flilt
remaining, which fully prove that the moft
celebrated authors among the Perfans^ the
Greeks and even the Egyptians, the moft
idolatrous of all nations, aflerted that there
is one unoriginated, felf-exiftent Caufe, to
whom they gave the charadters of the
GREATEST and the BEST, the Maker

of

apparent Unify of D efign i n his Works, itt

of all things, the Father of gods and men.SERM.
The poets themfelves, the great depravers of ^^^^^^
the Pagan theology, filling it with fables,
yet plainly and frequently declar'd this truth.

There are various accounts given of the
Heathen Polytheijh, or worfhipping a plu-
rality of gods, whereby it appears to be con-
fident with the acknowledgment of one fu-
preme, undivided Monarchy of the univerfe;
as Firfl, That the one eternal and felf-exifl-
ent Deity was the ultimate Objed: of their
adoration, under different jiames. Thus Patiy
and Janus, and 'Jupiter, and Cceliis, and
Saturn, and Pluto, and Apollo, and Miner-
va, thefe and other Deities, fo called, how-
ever the true notion of them may be dif-
auifed by the fabulous inventions of the po-
ets, and even pretended hifcories given of
their originals and ads, which reprefent them
as fo many derived and temporary beings,
yet the teftimonies collecfted by Chrijlian wri-
ters, who have fcarch'd accurately into this
matter, from the moft fenfible Pagans,
plainly fliew that tliefe fcveral names did not
fignifie different gods, for that they had each
the charaders of the univerfal Numen a-
fcrib'd to them, tho' the fuperftitious and
credulous vulgar imagin'd a diverfity, which
L falfe

i62 ^he Unity of Gcd proved Jrom the

Serm. falfe imagination was induftrloully cherifh'd
^' amone them for political reafons. Nor is it
an argument of any weight to the contrary,
that Tome of the names were alfo ufed to de-
note particular parts of the vifible world, as
the heavens, the fun, the earth and the fea,
for this only fhews that their theology was
obfcur'd, as it certainly was by a multitude
of ambiguous words ufed in it, not that the
wifeft among them did not intend by thefe
very words, that their devotion lliould ter-
minate on the great God, the Creator of hea-
ven and earth, which themfeives exprefsly
fay they did.

It is further alledged, and very probably
true, that many of the Heathem defigned by
their different denominations to fignify, not
diftin(5t beings, but partial confiderations of
the fupreme Deity, as manifefling himfelf
by his various works. The vafl multitude
of creatures which are produc'd, and the
numberlefs variety of appearances in the
world, tho' all proceeding from the fame ori-
ginal Caufe, might give weak minds occalion
to imagine a diverfity of operating and govern^
ing principles ^ yet others really meant, and ex-
plain'd themfeives as meaning, no more than
a diverfity of efFe(fts. Thus, tho' the Pa-

gan

apparent "Unity of Dejjgn in his Works. 1 6;^

gan woifliip might feem at firft fight to beSERM.
divided between the Divinity prefiding in the ^ ^•
heavens, in the fun, the moon, the air, the
earth, the fea, and the invifible ftate of fe-
parate fpirits j yet the wifer fort intended it
to the one fupreme God, to whofe dominion
the whole world is fubje(5l, whom they
believed to be every where prefent, per-
vading all things, as they exprefs'd them-
felves, and difFufing the fruits of his power,
wifdom and liberality thro' all parts of the u-
niverfe. And therefore when the inanimate
parts of the creation were perfonated, and
deified, fuch as the fun and the earth, we
cannot reafonably think that, at leafl the
men of fenfe and learning among the Hea^
thens, were fo flupid as to imagine that the ma-
terial fyflems themfelves were proper obje(5ts
of religious invocation , but the true meaning
was, either that they were animated by fub-
ordinatc intelligences, whom they honoured
with an inferior worQiip, as I fiiall afterwards
obferve, or rather that the fovereign virtues
of this Deity, tho' one in the principle, yet
multiform in their apparent exertions, were
to be reverently acknowledged wherever they
are manifefted. From the deifying of the
works of nature, as containing fo many dif-
L 2 ferent

164 ^he Unity of God provdjrom the

Serm. ferent manifeflations of the Divine power
^' and providence, they proceeded farther
to make gods of unfubftantial things, mere
accidents, fuch as the quahties, the af-
fc6tions and paflions of the human mind ;
virtue, juftice, clemency, hope, had tem-
ples confecrated to them and altars eredled -,
not furely that thefe were thought to be per.
fonal deities, fubfifling by themfelves, but it
was defigned to be acknowledged, that in
them the Author of nature has difplay'd his
Tirtues, giving a moving force to created be-
ings, whereby important eifeds are produc'd
in the world.

If this was the true (tn^Q of the more in-
telligent Pagans^ and by the many quota-
tions which learned men have taken the pains
to colledt from their writings, it ieems to be
lo, we muft conclude, that under an appear-
ance of Polytheifm, they conccal'd a real
perfuafion concerning the real unity of God.
And this will be flill more evident, if we
confider what I obferv'd on another occa-
fion, that fome of them worshipped the
Deity as the Soul of the world, than which,
however wrong in it felf, nothing can give
us a clearer idea of unity, or a flronger in-
timation that they believed it; for as we

know

apparent Unity of Dcfign in his Works.. 165

know by our own confcioufnefs, that theSERM.
human foul is one percipient adiive being, ^Vi
fo a common foul, animating the whole fyl-
tem of the univerfe, muft be apprehended to
be one. I have already fliewn, that this no-
tion was grofs and unworthy of the (upreme
Being. It is probable, that many of the
philofophers who thus exprefs'd their fenti-
ments, intended no more than that the Di-
vine reafon, as they fpoke, or underftand-
ing, is intimately prefent with all things,
wifely governing them j fome of them cer-
tainly had more fublime conceptions of the
Deity, as an infinitely fuperlor nature, the Au-
thor of the world, inhabiting it not as a Soul,
but as a fovereign Ruler, who continually fu-
perin tends all its affairs, and exercifes a jufi:
and gracious care over them ; and fome of
them imagin'd a plaftic and intelligent uni-
verfal nature, deriv'd from him, which was
properly the Soul of tlie world, and they
called it a fecondary God. But however di-
vided their opinions might be as to that
point, they agreed in this, that the fupreme
Deity, the ultimate Objed: of worfhip, is
One only, manifefted in the feveral parts of
the univerfe, either as his animated mem-
bers^ or his works, in which he is intimately
L 3 prefent.

1 66 ^he Unity of God prov' d from the

Serm. prefent, continually dilplaying his wifdom,
• power and goodnefs ; io that he containeth
all things inhimjelf, and all things are full of
him, which they carried fo far, that this was
not an uncommon faying with them, Deus
uniis et omnia.

Laflly, It is certain that the Pagans, the
wifeft and moft learned of them, deiignedly
and avowedly worfhipped inferior gods, fub-
llantial invisible powers, whom they fuppo-
fed to be created or generated by the one fu-
preme Being, either in time or from eterni-
ty, and employ 'd by him as the minifters of
his providence. Thefe Deities were of feve-
ral forts, as feparate fpirits of various orders
and degrees of perfection, who never inha-
bited terreftrial bodies, but were either al-
together incorporeal or poffefs'd only aerial
or aetherial vehicles, each prefiding over a
particular part of the univerfe, as the flation
and province appointed to him by the uni-
verfal King; and the departed fouls of he-
roes, whom they fuppofed to be advanc'd
to a high degree of power, dignity and hap-
pinels, as a reward of their virtues, and the
eminent fervices they had done to mankind,
while they were upon earth.

The

apparent Vnity of Defgn in his Works. 167
The pretences by which X^^ Heathens ]m-^^^u.
llified this part of their devotion were fuch ^ '
as thefe, that fince there are fo many excel-
lent beings, fubordinate indeed to the great
God, and his fervants, but fuperior to men,
and by whofe miniftry many and great be-
nefits are convey 'd to them -, it feems rea-
sonable that their favours fliould be acknow-
ledg'd with gratitude, and that they fhould
be honoured by men, in proportion to their
dignity and beneficence. Befides, that as
there is an infinite diftance between the fu-
preme Majefly, and mortals dwelling upon
earth, it fecms fit that they fliould not pre-
fume to approach his prcfence immediately
with their adorations, but by the mediation
and interceffion of his favourite minifters,
who continually fland before him and fur-
round his throne. In both thefe forts of wor-
fliip, I mean the fupreme and Inferior, they
ufed ceremonies and external fymbols, efpe-
cially facrifices and images j facrifices in te-
flimonies of gratitude and acknowledgments
of dependence, likewife bloody vidtims, as
rites of deprecation, and for expiating their
fins ; and they ufed images, not as at all
participating in their worfliip, at leafl: the
more intelligent pretended fo, but only to
L 4 make

i68 ^be Uniiy of Godprcvd Jrom the

Serm. make a more fenfible impreiiion on their
^' minds, and thereby help their devotion. Be-
lides, fome of the Pagans did, and fome do
at this day, pay a kind of rehgious refpe^l
to evil daemons, from no principle but tliat of
fer vile fear, intending toappeafe, at leafc mi-
tigate their malice, and efcape the harm
which otherwife they misrhtandare inclined
to do ; or elfe, men, having themfelves mif-
chievous dcfigns, implore the aflirtance of
wicked fpirits in accomplifliing them : But
many others utterly difclaim this, as impious
and altogether unworthy of men, who ac-
knowledge the fupreme dominion of a good
God over the worki, whofe providence di-
re(Sls the whole ferics of events, and tho' it
may permit malevolent creatures to exert their
power and execute malicious dcfigns in fome
inflances, yet aWays permits them oidy for
wife reafons, and over-rules the illiie for
good.

What I have faid concerning the Pagan
theology and worHiip, is not at all intended
to excufe their errors and corruption of it.
It is impoffible to vindicate idolatry, or gi-
ving divine honour to others befides the Al-
mighty Maker of heaven and earth, as the
fcripture fpeaks, %vor/]jippi?7g the creature be-

apparent Unity of D efign in bis Works . 169

fides the Creator ido is l;Ie//ifc/for evermore j f 0 r Se r m.
that is certainly to rebel againft the clear ^^S^^^-Xl.
of reafon, whereby he difcovers himfelf to us,
requiring that v/e fhould glorify him as God,
that is, that we fliould dutifully recognife
his peeriefs Majefty, and pay him an homage
which cannot poffibly be due to other beings
in any degree, on account of his not only
unequal'd but incommunicable excellency, as
the fole felf-originated fountain of all being,
power, wifdom and goodnefs. To adore the
Deity as the Soul of the univerfe, is to con-
found him v/ith his creatures, and to difpa-
rage his abfolute perfedion by jumbling it
into one compofition with the mod imper-
fecl of all things ;. to v/orfliip him under the
partial confideration of particular benefits
communicated to us, as by the fun, the
earth, corn and wine, is to lead unthought-
ful men, as in fad it probably did lead ma-
ny of the vulgar Heathen^ into that mofl
ftupid notion that thefe creatures themfelves
are original Deities, which is rather Atheifm
than any kind of religion : And to ferve an-
gels or the departed fpirits of good niien re-
ligioufly, as it is liable to the fame inconve-
nience with the particular lafl mentioned,
namely, enfnaring weak minds into that

moil

170 The Unity of God prov d from the

Serm. mofl pernicious error of attributing indepen-
. ^- dent Divinity to them ; it has no foundation
m reafon, fince we know not what commu-
nication thofe Separate fpirits have with us, or
what knowledge of our affairs, nor have we
any ground to believe it is acceptable to them ;
rather on the contrary, that they are difpleas'd
with it, as an affront to the God whofe fer-
vants they are, and before whom they pro-
ftrate themfelvcs with the humbled reve-
rence. Befides, the Gentile worfliip, wrong
in its foundation, as contrary to plain reafon,
was flill more deprav'd by the craft of priefls
and politicians, who fram'd it to their own
felfifh purpofes, not without the fecret con-
currence of evil fpirits, intending mifchief
to mankind, by enfnaring them into vice
and unhappinefs under the fpecious pretence
of religion. By thefe means the devotion of
the greateft part of mankind grew to a mon-
flrous abfurditv, fome of it at leaft fo irra-
tional, fo foul, barbarous and obfcene, as
to be a difgrace to the human nature j and in
confequence of it, as St. Faiil very well ob-
ferves in the firft Chapter of his Epiftle to the
RomanSy they were wretchedly debafed in
their morals, running into the moft enor-
mous and unnatural crimes. But however

inex-

apparent Unity of Defign in his Works. lyi

iiiexcufable the Heathen idolatry was, fromSERM.
the obfervations which have been made, I ^- .
think it evidently appears, that amidil all
the corruptions which prevail'd, and not-
withflanding the flrong appearances of Poly^
theifm, ftill that grand principle of natural
religion was maintained by the moft under-
ftanding and thoughtful men, that there is
one only living and eternal God, and they
endeavour'd to explain their worlhip in a
confiftency with it.

It is not to be diilembled however, that
there has been a real difference upon this head
among profelTed T.heifts, nay, among profef^
fed Chrillians j fome have aflerted that there
are two eternal, unmade, independent Prin-
ciples, one good and the other evil 3 which
opinion others have rejected as a very great
error. The philofopher of greatefl note who
maintained the being of an eternal evil dae-
mon, the author of all the mifchief and
diforder that is in the world, was Flu-
tarch the celebrated moralifl:. He pre-
tends indeed that he was not flngular in this
notion, but that fome of the moft learned
among the Perfians and Egyptians, as well as
Greeks, efpecially Plato, went before him ia
it 5 which in all probability is a miftake, at

leail

172 The Unity of God pyov'd from the

Serm. leaft with refpe6t to Plato, and the other e-
. Z' itiinent Grecians : For the fentiments of the
Perfian Magi^ it is more doubtful, whether
Ar'imaniiis, whom their theology reprefent-
ed as the head of the oppolition to goodnefs,
were underflood by them to be a fubflantial,
unmade, independent principle or not. A-
mong the fe6ts of profefs'd Chriflians, almofl
every one knows that Manes and his follow-
ers were charg'd with this error, (and from
him it bears the name of Manickeifm to this
day ) how juftly, it is hard to determine,
for it is certain that the hiflory of ancient
herelies is involv'd in great darknefs. How-
ever that be, the grounds of the opinion are
of much greater importance, and more ne-
cefTary to be confidered than the hijftory of
its rife and progrefs. Now what gave, the
principal, I may fay, the only occallon to
it, was the difficulty, and as the abettors of
it alledge, the impoffibility of accounting o-
therwife for the origin of evil. Shall we,
fay they, attribute all the good that is in the
world to a good author, and from his works
infer his being and his moral charadler, which
is allov/'d to be a jufl way of reafoning ;
and fhall we not, in like manner, impute
the evil that is in the world, to an evil caufe?

Or

apparent Unity of Defign in his Works. 173

Or is it to be imagined, that a Bein^ eflen-SERM.
tially good, would have produc'd or ^ven J^*
permitted, when it was in his power to have
prevented, fo much wickednefs and fo much
unhappinels as we fee among mankind ? It
is plain, that the point thus ftated, is not
proper for our prefent confideration, becaufe
it is apparently an objedlion againd the good-
nefs of God, and we have not yet proceeded
fb far in our inquiry as to any of his moral
perfections. I (hall therefore wave it at this
time, and only argue again ft the Ditheijiic
icheme, as well as Folytbeifm^ from the
foundations already laid, that is, I will, in
the remaining part of this difcourfe, confider
whether the proofs which have been adduc'd
for the Being of God, or an univerfal, de-
figning and adive intelligence in the world,
will lead us this one ftep farther, to con-
clude the unity of that intelligence or not ?

The only argument which has been in-
fifted on for the exiftence of a Deity, or an
intelligent Caufe of all things, is taken from
the evidence of delign in the formation of
the univerfe, and its feveral parts ; in the
obvious and moft common appearances of
the material fyftem, fuch as the variety and
uniformity, which, upon the flightefl view,

we

174 ^^^ Unity of God prov'd from the

Serm. we cannot but obferve in the works of na-
^ ' ture, the apparent harmony and order of our
world, and the mutual relation of its parts,
as the heavens, the air and the terraqueous
globe, divided into collecflions of waters and
dry land, in each of which are numerous living
inhabitants, luited by the frame and texture
of their bodies to their proper elements j in
the produdion of animals and their various
kinds, preferv'd unmix'd, and propagated by a
fettled never-failing law ; in the principal
phoenomena of the animal life, fenfation
and felf-motion ; and efpecially in the hu-
man underflanding, its abftradt notions, its
knowledge of eternal truths, and above all
its knowledge of morality, of fo great and
important ufe to the perfection of the intel-
ligent Nature, and the common advantage
of the whole fpecies. Now if we review all
thefe particulars and compare them together,
we fliall fee that they difcover not only de-
lign in the origin and contrivance of them,
but unity of defign, and therefore that all
things are derived from one eternal fource of
intelligence and aOivity, or one God : But I
ihall content my felf with making a few re-
marks on fome of them, efpecially on their
mutual dependence and connexion, dire(5ting

us

apparent Unify of Dejign in his Works. 175

us to confider them as parts of one fyflem, Serm.
and confequently as proceeding from one in-
telligent Caufe.

Firftj As gravity is the common quality
of all bodies, ariling not from the nature and
properties of matter, nor to be explain'd with-
out the agency of a foreign Caufe, yet pro-
ducing numberlefs uniform efFeds in the
corporeal fyftem ; it is in all reafon to be at-
tributed to one contrivance, rather than the
different defigns of two or more partial in-
dependent caufes. What a vaft variety of
appearances in nature depend on this one, the
felf-balanc'd earth hangs upon its centre, the
mountains are fet fafl, there is a perpetual
flux and reflux of the fea, vapours continu-
ally arife, the clouds are balanced till by their
own weight they defcend in rain, animals
breathe and move, the heavenly bodies hold
their flations and go on in their conftant
courfe, by the force of gravity, after the or-
dinance of that wifdom whichappointcd them
this law. Now when we fee a multitude of
efi"ed:s proceeding from one Caufe, efFe<5ls fo
various in their kind and fo important, a
Caufe fimple and unvaried in all the diverfi-
ty produc'd by it, can we avoid afcribing this
to an unity of intelligence, if there be intel-
ligence

176 T^he Unity of God prov'd from the

Serm. ligence in it all ? For could we fuppofe dif-
• ferent independent beings, ading with dif-
ferent defigns, and by diftind operations to
have form'd the feveral parts of the world,
and the feveral fpecies of creatures which are
in it, what reafon can be imagin'd why they
ihould all be govern'd by, and all neceflli-
rily depend upon one law ? The Maker of
the fun, or if a partial caufe of nature could
be fuppos'd to have an underflanding large
enough for it, the Contriver of the whole
vifible heavens, muft, one would think,
have finifh'd his fcheme independently on
any other, vvithout borrowing aid from the
work of another God ; in like manner the
Gods of the feas and of the dry land, and the
creator of animals would have compleated
their feveral fyflems, each by it felf, not de-
pending on any other for its order and pre-
fervation : Whereas, on the contrary, we fee
in fa£t they are none of them independent,
but all held together by the common bond of
gravity j the heavens and the earth continue
in their fituations at a proper diflance from
each other by the force of this law, the fca
keeps within its channels, and animals live
and move by it. All which leads us to ac-
knowledge one direding Counfel in the

whole

apparent Unity of Dejign in his Works. 177

whole frame, for what but an underftandingSERM.
which comprehends the whole extent of na-
ture, reaching from the utmoft circuit of hea-
ven to the center of the earth, could have
fix'd fuch a common law, fo neceffary to all
its parts, that without it not one of them
could fubfift, nor the harmony of the whole
be preferved. The ftrid: cohefion of the
parts which conftitute particular bodies, re-
quires a peculiar cement, different from that
of the gravitating force, and as it can never
be explain'd by the nature and properties of
matter itfelf, and is abfolutely neceffary to
the forms and the ufes of bodies in the feve-
ral far diflant regions of the world, it mufl
in like manner be attributed to the contri-
vance of an underflanding, and the agency
of a power which takes in the whole corpo-
real fyftem, not to a partial Caufe limited
in its intelligence and operation.

2^/y, The beautiful order and harmony of
the univerfe, fince it muft be acknowledg'd
to be the work of underflanding, has all the
appearance which is neceffary to fatisfy any
fair inquirer, of its being form'd under the
diredlion of one governing wifciom. Difcon-
ccrtcd counfels can never produce harmony ;
if a plurality of intelligent caufes purfue each
M his

178 7he Unity of God prov' d from the

Ser-m. his feparate defign, dilunion will continually

^ • cleave to their works, but when we fee an
O'^VVJ ...

intire piece made up of many parts, all cor-

refponding to each other, and confpiring to-
gether fo as to anfwer one common end,
we naturally conclude unity of defign. As a
work of art is formed according to the pre-
conceived idea of a defigning artificer, with-
out which it has not its neceflary intirenefs
and uniformity, the fame may be obferv'd
in the works of nature. A tree is as much
one as a houfe, an animal as compleat a iyf-
tem in it felf (only much more curioufly
fram'dj as a clock. If we carry our views
farther into nature, and take in whole regions
of the univerfe, with all their contents, the
fame characters of unity are flill vifible. The
earth it felf is not a confus'd mafs, or a med-
ley of incoherent and unrelated parts, but a
well contrived fabric, fitted and plainly de-
fign'd for ufe ; If we confider what a mul-
titude of living creatures are in it of different
kinds and degrees of perfection, each fort ha-
ving proper apartments afTign'd them, where
they dwell conveniently together, with fuitable
provifion made for them, and inftindls dired:-
ing them to the ufe of it ; if we confider the
interefls of the feveral kinds, not interfering in

the

apparent Unity of Defign in his Works. 179
the main, but rather ferviceable to each o-Serm.
ther, furnlfhedwith neceflary defences again ft ^
the inconveniencies 10 which they are hable,
either by the preventing care of nature, which
without any thought of their own has provided
for their fafety, -by the appointed advantages of
their lituation, or by an implanted wifdom di-
reding them to find out the means of it j and
if we confider the conftant interpofition of
the fame Hberal intelligent nature, appearing
by the daily new produdions from the fame
fertile womb of the earth, whereby the re-
turning wants of animals are relieved with
frefh fupplies j all the fpecies of living things
having the common benefit of the air, with-
out which they could not fubfift, and the
light of the fun, which cannot at once illumi-
nate the whole globe, being difpenfed among
them with (o good oeconomy, that they have
every one what is fufHcient to guide them in
the exercife of their proper functions, that
they may fulfil the purpofes of their being.
When we confider all this, can we doubt but
the earth is dispos'd and govern'd by one in-
tending Caufe ? If in a large houfe, wherein
are many manfions, and a vaft variety of in-
habitants, there appears exad order, all from
the higheft to the loweft continually attend-
M 2 ing

1 80 7he Unity of God provdfrom the

Serm. ing their proper bufinefs, and all lodg'd and
^* conftantly provided for fuitably to their fe-
veral conditions j we find our felves obHg'd
to acknowledge one wife ceconomy ; and if
in a great city or commonwealth there be a
perfcdly regular adminiflration, fo that not
only the whole fociety enjoys an undiflurb'd
peace, but every member has the flation af-
fign'd him which he is befl qualified to fill j
the unenvied chiefs conftantly attend, their
more important cares, ferv'd by the bufy in-
feriors, who have all a fultable accommoda-
tion, and food convenient for them, the very
meaneft miniftring to the public utihty and
proted:ed by the public care j if, I fay, in
fuch a community we mufl conclude there
is a ruling Counfel, which if not naturally,
yet is politically one, and unlefs united, could
not produce fuch harmony and order j much
more have we reafon to recognife one go-
verning Intelligence in the earth, in which
there are fo many ranks of beings difpos'd of
in the mofl convenient manner, having all
their feveral provinces appointed to them,
and their feveral kinds and degrees of enjoy-
ment liberally provided for, without en-
croaching upon, but rather being mutually
iifcfiil to each other, according to a fettled

an4

apparent Unity of Dejign in his Works. 1 8 1

and obvious fubordination. What elfe canSERM.
account for this but a fovereign Wifdom, a ^;. .
common provident nature prefiding over, and
caring for the whole.

But the earth, as great as it appears to us,
complicated in its frame, and having fuch a
variety in its conflitution, fuflaining and nou-
rifhing fo many tribes of animals, yet is not
an intire fyflem by it felf, but has a relation
to, and dependance on other parts of the u-
niverfe, as the beings it contains have upon
it. It owes its (lability to the common lavV
of gravitation, it derives its light and its heat
from the fun, by which it is render'd fruitful
and commodious to its inhabitants. In fliort*
a bond of union runs through the whole circle
of being, as far as human knowledge reach-
es, and we have reafon to make the fame
judgment concerning the parts of the world
which we do not know, and to conclude that
they all together compofe one great whole,
which naturally leads us to acknowledge one
fupreme uniting Intelligence To objecft a-
gainft this, the polTibility of wild confulion
reigning in worlds unknown, is to feign and
not to argue, and to fuppofe diforder preva-
lent in an infinity of being which we are
unacquainted with, which is the AtheijUc hy-
M 3 pothefis^

1 82 T^he Unity of God provdjrom the

Serm. pothefis, isto takeaway all rational foundation
^- for regularity any where, tho' we fee it actually
^'^^^'^ obtains every where, as far as our obfervation
can reach. But confining our fpeculations on
thisfubje^l within the compafs of known ex-
iftence, as we ought to do in a fair inquiry, the
apparent order of the efFeds is a ftrong evi-
dence of unity in the Caufe. For if different in-
dependent caufes produced, each a part, why
are there no footfteps of this in the whole ex-
tent of nature, why does not fo much as one
piece appear, as the feparate monument of its
author's power and wifdom ? From divided
counfels one would naturally expedl interfe-
ring fchemes ; but on the contrary, we fee
an univerfal harmony. Men indeed from a
fenfe of their indigence, and by the direc-
tion of inflinds, which mufl be attributed to
the defigning author of their conllitution,
joyn in focieties, which, tho' compos'd of
many, are govern'd by one counfel : But
that is only an artificial union, a fubmiffion
to the majority, or to thofe who have the
fupreme power delegated to them, rather
than an agreement in defign. But this can-
not be the cafe of independent beings, felf-
exiftent, and each compleat m it felf, without
relation to any other : And yet we fee in na-
ture

apparerit Unity of Defign in his Works. 183

tu re a perfect harmony, from whence it IsSerm.
plain there mull be an agreement at Jeafl in ^•
counfel and defign, if we could fuppofe a
plurality of independent caufes. But whence
comes this agreement ? To fay by chance, is
atheiftically y and very unreafonably to attri-
bute the moft perfed: of all effeds, univerfal
order, to no caufe at all 3 if we fay by de-
fign, it muft be one comprehenfive defign,
forming the whole Icheme of nature and pro-
vidence, which diredlly brings us to what
we are looking for, one fovereign command-
ing Intelligence in the univerfe, or one God.
This was the argument by which fome of the
ancient philofophers prov'd that there is one
only eternal and independent Principle, the
Fountain of being and the Author of all
things. Pythagoras called it a Monad, and
Arifiotk argu'd from the phoenomena that
all things are plainly co ordered, to one, the
whole world confpiring into agreeing har>
mony, whereas if there were many indepen-
dent principles, the fyflem of the world muft
needs have been incoherent and inconfpiring,
like an ill agreeing drama, botch'd up of ma-
ny impertinent interfertions. And he con-
cludes that things are well adminiftred,
which they could not be under the govern-
M 4 meat

184 ^-^^ Unity of Godprov'd Jrom the

Serm. ment of many, alluding to the verfe in HO'

3^/v, The condition and order of inferior,
derived, and evidently dependent intelligent
agents, fhew not only intelligence, but uni-
ty of intelligence in the Caufe of them. E-
very man, a fingle adive confcious felf, is the
ima2;e of his Maker ; there is in him one un-
divided animating principle, v^^hich in its per-
ceptions and operations runs through the
whole fyftem of matter that it inhabits, it
perceives for all the moft diftant parts of the
body, it cares for all, and governs all, leading
us, as a refemblance, to form an idea of the
one great quickening Spirit which prefides o-
ver the whole frame of nature, the fpring of
motion and all operation in it, underflanding
and active in all the parts of the univerfe, not
as its foul indeed, but as its Lord, by whofe
vital dired:ing influence it is, tho' fo vaft a
bulk, and confiding of fo many parts, uni-
ted into one regular fabric. Again, the ge-
neral apparent likenefs which there is among
all the individuals of the human kind, is a
ftrong evidence of their being the children of
one Fatlier. I do not mean principally the
fimilitude of the exterior form, tho' even that,
in reafon, fliould be attributed to the direc-
tion

apparent Unity of D efign in his Works. 185

tion of one intelligent Caufe, but that where- Serm.
by we are efpecially God's offspring, our in- ^*
telledtual capacities, which as far as we can
judge, are very nearly alike ; a great diffe-
rence there may be, no doubt there is, in the
improvement of them, but the powers them-
felves, and all the original modes of percep-
tion, in the different individuals of mankind,
feem to refemble each other, as much as any
4-eally diftindl things in nature. Now from
a multitude, or a ccnftant feries of fimilar ef-
feds, which do not arife from neceflity ; we
infer unity of defign in the Caufe : So great a
number of rational beings as the whole hu-
man race, difpos'd of in the fame manner,
endued with like faculties and affedtions, ha-
ving many, and thofe principal things in their
condition common, provided for out of the
fame fund and made for the fame purpofes s
may rcafonably be fuppofed to belong to one
family, to be deriv'd from the fame origin,
and flill under the fame paternal care.

Above all, the moral capacity of mankind,
which is a moft important part of their con-
flitution, tending to the higheft perfection of
their nature, and the principal bond of regu-
lar fociety among them, as it proceeds from
a wife intending Caufe, (hews unity of wif-

do'ni

iS6 the Unity of God proved from the

Serm. dom in the Caufe ; and the government ovei"
, ^ ' .the moral, as well as the natural world, evi-
dently appears to be a monarchy. Since, as
I obferv'd before, a fenfe of good and evil in
charadlers and actions is indelibly imprinted
on every human heart, and there are affec-
tions of very great force, planted in our minds,
whereby we are determined to adl according
to that fenfe, and fince this is the effed: of an
original conflitution, interwoven with the
very frame of our nature, and no otherwife
to be accounted for than by the defign of its
Author J let us fee how this is to be explained
. upon the contrary fuppofitions of one Supreme,
ora plurality of independent governingminds?
The evident tendency of virtue is not only to
the private happinefs of fingle perfons, but the
good of the whole kind, an univerfal bene-
volence links us together and interefls every
one of us in the affairs of another, fo far as to
defire and endeavour their fafety and happi-
nefs, not inconfiftently with our own. There
are other particular determinations of the vir-
tuous kind, fuch as compafTion, natural af-
fedion, gratitude and the love of our coun-
try, fo confefTedly natural to men, as by
common confent to obtain the name of hu-
manity, but fo prevalent in fome as to put

ttiem

apparent Vnity of Dejign in his Works. 187

them upon the mofl felt-denying and hazar-SERM.
dous enterprizes, nay, to facrifice their pri-
vate interefts, even to their very Hves, for the
good of others ; and thefe determinations of
the human mind every one muft fee, do not
center in it felf, but that the ultimate inten-
tion and efFed; of them is to promote the
good of the whole fpecies. Now if we are
thus form'd with defign, and if this conflitu-
tion be the refult of intelligence, is it reafon-
able to attribute it to different intelligences,
having different views, each framing and pur-
fuing a feveral fcheme, when the principal
effed:, which in a work of wifdom mufl be
the principal intention, is not the feparate
good of one or a few, as it muft have been
upon the hypothefis of various independent
caufcs, each caring for his own workman-
fliip, but the common good of all ; or rather
does not this view of the conftitution, which
is a very plain and natural one, pointing out
its main end, evidently fliew that the whole
colledive body of mankind, comprehending
all the nations of meny which are made of on^
blood to dwell upon the face of the whole earthy
is the family of one Gody the father of all ,
who is above ally and through ally and in all ?
It is true, there are found in men difpofitions

con-

1 88 ^he TJjiity of God provd from the

Serm. contrary to virtue, which produce efFeds
^' hurtful to fociety, and deftrudive of the com-
mon peace and happinefs, yet this does not
prove a contrariety in the conftitution, which
muft be attributed to the influence of op-
pofite caufes in the frame aud contrivance of
it : Whether thefe bad difpofitions are an ar-
gument againft the goodnefs of the Author,
fliall be confider'd in its proper place -, in the
mean time we may obferve, that not only we
have powerful inftinds, whereby we are
prompted to purfue the greatefl univerfai
happinefs of mankind, but we are under the
greatefl neceffity that voluntary agents can be
under, of adling according to thofe inflinds,
becaufe of the connexion our doing fo has
with our own happinefs, for we cannot o-
therwife be approved to our own minds, nor
confequently have any true felf-enjoyment j
which plainly fhews that the governing de-
fign of the human frame was one, namely the
good of the whole, and therefore that the
one Father of all men is the Author of it,
tho' he has made us in an imperfed flate, and
not without the pofTibility of rebelling againft
the law of our nature.

From this may be infer'd the whole duty
of man, fomm'd up by our Saviour in thefe

tWQ

apparent Unity of Defign in his JVorks. 1 89

two branches, l^hou fJjalt love the Lord thy ^^^^^
God with all thy hearty and with all thyjoul, i^^^^u
and with all thy mind ; and thou fhalt love thy
neighbour as thy f elf. The obligation of the
latter, the love of our neighbour, or every
one of mankind, arifes from the law of our
creation. Since we are children of the fame
family, the offspring of one father, and
plac'd under a conftitution which is wiiely
and gracioufly intended for the greateft and
mofl extenlive good of the whole kind,
what can be more natural and reafonablc,
than that we fhould do all the good offices
in our power to each other ? This is to an-
fwer the end of our being, and to work to-
gether with God. The inanimate creatures
ferve the purpofes for which they were made,
without any thought, and the brutal fpecies
a(5l according to their inflinds, without dif-
cerning the defign of them ; but fince God
has indued us with a capacity of underftand-
ing the end of his own works, and of our
own powers and affe<5lions, is it not evident
that we ought to fulfil that end, in a nobler
manner, not by an unintelligent neceflity,
but voluntarily ? It is true, we have a prin-
ciple of felf-love planted in us, which far
from thwarting the defign of the focial af-

fedions.

190 The XJ?iity of God prov' d from the

Serm. fedions, is perfedly confident with it, and
. ^Xl. .minifters to it, for the care of every indivi-
dual, is for the good of the whole fpecies.
But to confine our affedtions and our cares
to our felves, negledling the offices which a-
rife from the relation we have to men, as
our brethren, is to trefpafs againft the efla-
blifli'd order of the world, and to violate the
refped: which we owe to the one God and
Father of all, who is the Author of it.

2^/y, The principal duty of mankind is to
love the Lord their God and to ferve him.
This follows diredly from the acknowledg-
ment of his unity 5 and accordingly Mofes
having in the text, called upon Ifrael to
hearken to this important truth that the Lord
our God is one Lord, immediately adds in
the following verfe, and thou Jhalt love the
Lord thy God with all tbi?ie hearty and with
all thy Jbuly and with all thy might. The
fame duty is otherwife exprefs'd at the 13th
verfe, refer'd to and thus quoted by our Sa-
vior, * Thou P^alt worfi:ip the Lord thy God
and him only fialt thou ferve. The confti-
tution of our minds leads us diredly to that
honour ar.d fervice God requires, fo that wc

* Matt. iv. I c .

need

apparent Unity of Defign in his Works. 191

need not fay who Jh all ajcend to heaven for Szkm,
lis, or defcend to the deep^ to bring us inflruc- ^•
tion concerning our duty to him, the know-
ledge of it is near us, even in our hearts. If
we look attentively into our felves, we fhall
find that intelligence neceffarily attracts our
efteem, and that gratitude to a benefactor is
the natural growth of our minds ; an inward
veneration arifes for wifdom difplay'd in a
variety of works wherein one noble end is
regularly purlued j and good communicated
with defign, produces warm affections in e-
very heart which deliberately attends to it,
and is not under a ftrong unnatural prepof-
fefiion. Now fince our reafon convinces us
that all the wifdom of the univerfe centers in
one mind, that all the effedts of intelligence
which we behold in the univerfal fyftem of
nature, are to be attributed to one Caufe,
that all the fcattered rays of intellectual light
which we difcern in limited, dependent un-
derftandings, are but emanations from one
eternal fountain of wifdom, and all the good
we poiTefs, or fee, flows from one never-fail-
ing, bountiful Spring j then in all reafon,
according to the direction of our intelligent
nature, our higheft efteem and mofl intenfe
affcCtion fhould be plac'd on that eternal

Mind,

Ihe Vnily of God prov'd from the
Mind, that glorious, perfectly wife and be-
nevolent Caufeof all things J he is intitled to
a peculiar honour from us, fuch as no other
being can claim, we ought to have the
greatefl refped: for him in our hearts, and
carry it always with the humblcft reverence
towards him in our whole behaviour 5 fo rea-
fonable is that rule of revealed religion, and
which is one principal defign of it, that men
laying afide all fuperflition and idolatry,
fliould worfliip and ferve the true God, the
fupreme Being alone, and hwue no other gods
before him^ flill remembring that he is a Spi-
rit, and they that worfhip him acceptably
mufi worjhip him infpirit and truths not with
outward forms of devotion, which when fe-
parated from good difpofitions of mind and
the obedience of our lives, cannot pleafe him,
but with the imitation of his holinefs and
goodnefs, and obeying his precepts of eternal
and immutable righteoufnefs, according to
that excellent declaration of the Apoftle St.
fohn^ * T^his is the love of God that ive keep
bis commatidments.

* I John V. 3.

SER-

( 193 )

SERMON VI.

Abfolute Eternity explain'd and
fhewn to be a peculiar Attribute
of God.

Pfal. xc. 2.
From everlafting to everlajii?ig thou art God.

A

LL men who believed the being of Serm.

VI

God, have ever agreed in afcribing e-

ternity to him as an abfolute perfedion * of
his nature, tho' tis impoffible for our minds
to comprehend it. We have very clear no-
tions of intelHgence and adivity, which, be-
ing confcious of them in our felves, we can
eafily afcribe to other beings in a greater or
leffcr degree ; but a prefent exiftence which
was from everlafting or without beginning,
that is an infinite duration now adually pafl ;
this at the firft propofal overwhelms our feeble
underflandings, and our ideas of k muft be
inadequate. It becomes us therefore to enter
N on

194 Abfolute 'Eternity explain d^ and

SERNf. on the confideration of this lubjedl with a
^^' fenfe of our own weaknefs, and with a refo-
^^^^'^ lution to reft fatisfied, if we have convincing
proof that God is, in the higheft fenfe eter-
nal, tho' there may be puzzling objections
rais'd againft it, which really amount to no
more than this, that the objed: is too big for
our faculties, and that we cannot by fearch-
ing find it out, nor underftand it to perfec-
tion.

The words eternal, everlafting, for ever,
and others of the like import, have different
fignifications in common fpeech and in fcrip-
ture ; fometimes they mean no more than a
very long duration, fometimes a continuance
fo long as the fubjedl to which they are ap-
plied fhall exift \ the higheft fenfe in which
they are ufed concerning created beings, is
that of an endlefs future fubfiftence ; thus
they denote the immortality of the human
fpirit and of angels, and the never-ending fe-
licity of good men after this life : But the
eternity of God is the unchangeable perma-
nency of his being, as compleat in himfelf
and independent, not only without end, but
without beginning, which is the moft perfect
manner of exiftence. Whatever is deriv'd
from another voluntary and intelligent caufe,

receives

(hewn to be a peculiar Attribute of God. 195

receives its limited condition of being from, Serm.

vr
is always ibbjedl to, and may ceafe to be, by ^^•

the power and will of that Caufe j but he
who is unoriginated, and therefore abfolute-
ly unlimited and totally felf-fufficient, re-
mains in the flri(5tcft fcnfe,, eternally the
fame, liable to no alteration by any power,
and, as it is exprefs'd in the text, from ever-
lafiing to everlajling Gcd : I fliall in this dif-
courfe, Fir/iy endeavour to prove the doc-
trine of God's eternity : Secondly, to (hew
what are the moft proper, tho' they are im-
perfed: conceptions, we can form of itj and
then I will make fome pradtical reflexions.

Firjl, To prove the dodrine of God's eter-
nity J and the moft intelligible method of
proceeding in it, is, I think, by the follow-
ing fleps J Firji, the idea of eternal duration
naturally forces it felf upon the human mind;
we may indeed, abfi:ra<5i: from the confidera-
tion of any particular being, or of all beings
as exiftent in it, or we may imagine an eter-
nal nothing j but ftill the idea of eternity
will remain. Now the difficulties which at-
tend our notion of the Divine eternity, feem
equally to attend the notion of eternity,
unapplied to the exiftence of any being ; for
fhall it be f^id that the duration of the Dei-
N 2 ty

I

196 Abfohite Eternity exphiifidy and

Serm. ty without fucceflion, is what we can have
VI- no idea of, and on the other hand, his eternal
^^^^^^fucceflive duration is ahke inconceivable, as
fuppoling infinity unequal, and capable of
addition and diminution ; and may not the
fame be faid concerning duration confidered
abflradly ? Thefe difficulties therefore ought
not to be made objedlions again ft God's be-
ing from everlafting to everlafting, fince they
equally lie againll an abflradt duration with-
out beginning and without end, which yet is
infepareble from our thoughts. The truth
is, iuch reaionings only fhew us the imper-
fection of our own underftandings, that have
real ideas familiar and unavoidable, of things
which they cannot comprehend, namely, i-
deas of duration and fpace, neceffarily grow-
ing up to infinity, too large therefore for the
human mind to grafp, being it felf finite ;
we know thev are, but do not know what
they are, we know they arc both divifible
into fo fmall parts that we cannot difcern the
leaft of them, and both of fo great an extent
that we cannot attain to the knowledge of
their utmoil bounds. Shall we then ob-
jedt againli the eternity of God as incom-
prehenfible? And yet we cannot avoid think-
ing on, and being perfuaded of eternity,

which.

fiewn to be a peculiar Attribute of God. igy

which, without him, is equally incompre-SERw.
henfible. VI.

Secondly J It has been univerfally acknow-
ledged, even by Atheifts who pretended to
reaion for their opinions, that fomething
muft have exifled from eternity, and that if
there ever had been nothing, there never
could have been any thing ; indeed 'tis dif-
ficult to imagine how this could be denied
by any man, for we cannot conceive of a
commencement of being otherwife than as
an effed:, and an effed: without a caufe is
too palpable an abfurdity for any one to
maintain 3 it is really an effed: which at the
fame time is not an effcd : Vain therefore
are the cavils of unbelievers againft the eter-
nity of God, which mufl equally affedl all
their own hypothefis, an eternal chaos, an
infinite fuccefiion of worlds, or an infinite
feries of dependent caufes. Again, our minds
attribute, and cannot avoid attributing dura-
tion to all beings of which they have any
knowledge : We are confcious of it in our
felves, by attending to the fucceflion of our
own thoughts, and we cannot help conceiv-
ing it to be infeparable from all exiflence.
But what kind of duration fliall we attribute
to an uncaufed being ? It muft be without a
N 3 begin-

198 Abjolute Eternity explain' dy and

Se R M. beginning as the exiftence is without a caufe ^
^^' the fuppofition of a beginning neceffarily im-
porting the poiTibility of a caufe : So that if
the mind finds it felf conflrained to alTent to
this propoiition, that there is an uncaufed
being, it feems to be under the fame neceffi-
ty of acknowledging that being to be with-
out beginning, or abfolutely eternal. And
tho* cur ideas of uncaufed and eternal are ne-
gative, the meaning of that expreffion is
not, that nothing pofitive is intended by
thefe words, for then they could not fignify
the attributes of any being, and uncaufed eter-
nal exiftence, would be a contradidion in
terms ; but the negation only is of our ful-
ly underftanding the fubjedl, and the mind
apprehends as implied, real attributes of the
Deity which tranfcend its own capacity to
conceive, a pofitive manner and duration of
exiftence above its comprehenfion.

Thirdly^ It appears alfo certain that intelli-
gence is eternal. It has been already prov'd,
that intelligence is difcover'd in the forma-
tion and conftitution of things ; therefore it
muft have been in the origin of the world,
and before it ; for the Caufe, I mean the vo-
li>ntary direding and contriving Caufe, muft
be before the efFed. If it be alledged that

the

Jhewn to be a peculiar Attribute of God. 199
the argument amounts to no more than thatSERw.
intelligence was before the prefent fy^em ^^*
which we fee, or whatever we have any
knowledge of, not that it is abfolutely without
beginning j I anfwer, if it appears with fuf-
ficient evidence, that wifdom is the firfl thing
and the firft principle of all things, of which
we have any knowledge, whether animate
or inanimate, fenfitive or rational ; this is
fufficient to our purpofe, and to flee to the
arbitrary fuppofition of bare poflibility be-
yond the compafs of known exiftence, is a
poor refuge, unworthy of a fair reafoner,
when the inquiry is concerning what has ac-
tually exifted. If it be certain beyond all
rational contradiction, that fomething has
exifted from everlafting, and there is no dif-
ficulty or pretence of argument againfl: the
eternity of intelligence, but what is equally
againft the eternity of any exiftence whate-
ver; and if it be alfo certain, that there is
nothing we can difcern or fix our thoughts
upon in the whole circle of being, but wiiat,
in the production and the frame of it, muft
be attributed to intelligence in the Caufe, fo
that it muft be acknowledg'd prior to the
whole known univerfe ; theconclufionfeems
N 4 to

200 Abfolute Eternity explain d, and

SsRM. to be very evident that intelligence is abfo-
^^^^L^lutely eternal.

Belides, the very fame rcafoning which
demonftrates that fomething muft have ex-
ifted from eternity, proves alfo that under-
ftanding is eternal, or v^ithoiit beginning.
For as Non-Entity could never have produc'd
being, fo unintelligent Being could never
have produc'd underftandingi to imagine it,
is the fame abfurdity, as in the other cafe,
to imagine an efFed; without a caufe. And
not to infift on this, which yet is very plain
to any attentive mind, that to deny intelli-
gence to a Caufe, is really to deny caufality
or efficiency altogether, there being proper-
ly no caufe but a voluntary and defigning,
that is, an intelligent one, the traniition is as
great ('and requires no lefs power to effed:
it) from meer fenfelefs inanimate being to
intelled:ual capacities, as from nothing to ex-
iflcncc. And Lajily, to deny intelligence
to the firft Caufe, or which amounts to the
fame, to fay that fomething unintelligent
exifted before it, and produc'd it, is to at-
tribute the order and all the appearances of
the world to chance, or nccelTity, or to
nothing, if not immediately, yet remotely;
that is, to run diredly into Athsifm, which

has

JJjewji to be a peculiar Attribute of God. 201
has been already refuted, or at lead into asSERM.
great an abfurdity as any Atheifi has ever yet ^^^•
advanced, namely, that indeed inteUigence
produc'd the regular fyftem of the iiniverfe,
but mere hazard or undefigning neceflity, as
a prae-exiftent Caufe, produc'd intelligence.

Lajlly^ The active intelligence v/hich
form'd the world, and ftill governs it, is
feated in one eternal Mind j the effeds of it
are difFus'd through the whole extent of be-
ing, and there is no one appearance in the
univerfal fyftem of nature in which it is not
manifefted, and which is not under its di-
red:ion ; but the fource is one everlafting
fpring of thought, one confcious underfland-
ing principle. This I fhall take for granted
as already prov'd, for if there be one Caufe
of all things, in whom they coi^fiji^ form'd by
his fovereign power and wifdom, into a re-
gular whole under his fupreme abfolute do-
minion, it muft be acknowledg'd that he is
before all things. Tht \AtheiJiic fcheme a-
grees with ours in acknowledging eternity,
nay, the human underftanding muft neceffa-
rily acknowledge it, it being impoflible for
it, as was before obferv'd, to remove from it
felf the idea of eternal duration ; it is agreed
farther, that fomething has exifted from e-

ternity.

202 Ahjolute "Eternity explain d^ and

Serm. tcrnity,but that fcheme fixes on no individual
^^' permanent being to which the charader of
eternal belongs, unlcfs it be chance or necef-
fity, which are only confus'd general notions,
rather empty infignificant names, and with
refpect to individual beings, eternity is the
attribute of none, but belongs to a feries of
feparate cxiflenccs, which is at leaft as diffi-
cult to conceive, as the everlafting duration
of a fingle abfolutcly perfe6l being. But if
it be true, and it has been pror'd, that the
charaOer eternal mufl: be afcrib'd to the one
intelligent Caufe of all things, this leads us
to the idea of a peculiar condition or man-
ner of cxiftence : While it is undetermined
{o a certain obje<ft in our thoughts, and un-
appropriated to a Angular exiftence, it feems
to be apprehended no otherwife than as a
long continuance, or as duration in general,
which is common to all beings, not diflin-
guilli'd by any differences in their nature ^ it
belongs juft the fame way to the moft ex-
cellent and the moil contemptible of all
things. But the idea of eternity, as folely
the attwbute of one intelligent Being, carries
in it what muft appear to our minds grand,
and attradive of a fpecial veneration, as fhall
be afterwards obferv'd. In the mean time

this

P^ewn to be a peculiar Attribute of God. 203

this leads me to what I propos'd in the nextSERM.
place. ^*-

Secondly, To (hew what feem to be the ^

mofl proper, tho' they are imperfed: concep-
tions, we can form of the Divine eternity.
And Fir/l, it includes felf-exiftence, necef-
fary exiftence, and independence. Thefe are
charadlers of the fupreme Being, of which
we have very imperfect and inadequate ideas,
becaufe there is nothing that we are confci-
ous of in our felves, nor does any thing ap-
pear in the objects we perceive by our fenfes,
and from thefe lourcesare deriv'd all the firfl
materials of our knowledge j there is no-
thing, I fay, that we know, which bears the
leafl refemblance to the felf-exiflence, neceP^
fary exiflence and independence of the Dei-
ty, or can give us any notion of them. The
felf-exiftence of God is not to be underftood
in this pofitive fenfe. that he produc'd him-
felf, or was the caufe of his own being, for
that is evidently an abfurdity, fuppofing him
to be both prior and pofterior in nature,
both caufe and effed ; but it fignifies, that
as he did not arife from nothing, which is
true concerning all beings, fo he was not
produc'd by any other, which mufl be true
concerning a being abfolutely and in the

higheft

^©4 Abfolute Eternity explain d, and

Serm. highefl {^x\{t eternal. I doubt our under-
• (landings do not proceed much farther in di-
flindl and pofitive knowledge, by adding the
charadter of neccflarily exiftent, which feems
to mean little more than that, fince the Dei-
ty was not caufed by an external agent, his
exiftence and perfections could not be hin-
der'd by any ; for as to an antecedent ne-
ceffity in the nature of the thing, confider'd
as a foundation for us to reafon upon, infer-
ring from it an apparent impofTibility of not
being, or that the fuppofition of non-exifl:-
ence implies an exprefs contradiction j this
Fm afraid is, at leafV. not obvious enough to
every capacity. Indeed if the impofTibility
of the Deity's not being, or that the fuppo-
fition of his non-exiftence implies an exprefs
contradiction, can be clearly conceived, it
puts a fpeedy end to all controverfy with A-
iheifts ; but it does not with full and fatisfy-
ing evidence flrike every, even attentive
mind ; for which reafon it is neceffary to ufe
other arguments. The independence of the
Divine Being carries in it the fame idea I
have been mentioning, only with this addi-
tion, that in all the periods of duration, his
eternal exiflence and felf-lufficient, becaufe
underiv'd perfedions, cannot be affeded by

any

fl:ewn to be a peculiar Attribute of God. 205

any external caufe ; for it is not to be app're-SERM.
hended, that what receives its being, and ^'*
whatever belongs to the perfedion of its ftate
from no caufe, can, for its continuance de-
pend upon, or be fubjed: to any external
power.

It may not be amifs however, tho' thefe
characters felf-exiflent, neceffarily exiftent,
and independent be very obfcure,and our ideas
of them very inadequate, to confider them a
little further, with a view to the pretenfions
which other beings befides the Deity may
have to them ; and if it appears that there is
no ground for fuch pretenfions, we fhall be
the more convinc'd that we rightly appro-
priate them to him, as the peculiar attributes
of his eternal exiftence. Since all men arc
agreed that fomething mufl have been from
eternity, they muft all confequently fay,
that that thing whatever it were, exifted of
it felf neceflarily and independently. Ac-
cordingly, the Athei/is acknowledge neceffa-
ry exiftence to be the attribute of the mate-
rial world, whether of bare matter, or mat-
ter and motion, or of the form alfo in which
it appears ; and the moft ftrenuous modern
aflercers o{ Atheifm have declared for the laft
Oi L iMe opinions, agreeably to another prin-
ciple

^ 206 Abfolute Eternity explain dy and

Serm. ciple of theirs, that there is no fuch thing as
^^- free agency, but that God himfelt (meaning
by that word univerfal fubftance) operates
only by neceffity ; fo that things could not
poffibly be otherwife than they are, even as
to the manner and order of their fubfiftence.
I have on another occafion, fhevi^n that the
multiform appearances, which we fee in the
face of nature, cannot renfonably be attri-
buted to necelTary caufes j and indeed, con-
lidering what we are confcious of, namely,
that fome alterations in the form and order
of material objed:s, depend on our own pow-
er and will ; confidering this, I fay, it is
furprifing any man fhould think that none
of them could poffibly be otherwife than as
they now actually are, much more is it fur-
prifing, when we confider the variety of ob-
jeds and events which daily occur to us, that
it fhould be imagin'd none of them could
have happen'd in any other manner than they
do, not becaufe they aredireded by unerring
Wifdom, but from an impoffibility in the
nature of thiqgs, or want of power to have
determin'd otherwife, for that is the real
meaning of their being produc'd by a neceffi-
ty of nature. If we know any thing at all,
we know there is a great diverlity of beings

in

P^ewn to be a peculiar Attribute of God. 207
in the univerfe, each havino; a fineular andSERM.
feparate exiftence, independent on the ^^^' y-J^^i
What connexion is there between the being
of a horfe and a fifh, of a tree upon this earth
and a fixed flar in the far diftant heavens.
Can all thefe things, the whole fyftem and
every one of its parts exift neceffarily, fo that
not one individual of any kind, nor even the
moft minute particle in their compofition,
could poflibly be wanting. One would think
fuch a world has the leaft appearance of be-
ing underived and felf-exillient, which feems
rather to be a manner of being perfectly u-
niform and uncompounded, as abfolutely ne-
ceflary and proceeding from no caufe. At
the fame time there is an apparent relation
of particular things, and the parts of the u-
niverfe to each other, which has been prov'd,
and every one may fee it, as between animals
and the earth, fifties and the fea, the whole
terraqueous globe and the heavens j this plain-
ly difcovers wifdom in iheir Gaufe, not their
neceffary exiftence, which is abfolute in it
felf, and unrelated to any thing. 2dly, Mo-
tion, upon which the appearances of the ma-
terial world depend, is not necelTary, for
whereas that which is felf-exiftent is uniform,
and without variation, nothing appears to be

farther

2o8 Abfolute Eternity explaiiid, and

Serm. farther from that character than motion : It
^^ is by our fenfes only we have any idea of it,
and they reprefent it as the moft precarious
of all things, in its being, forms and degrees,
as begun, increas'd, diminifh'd and chang'd
arbitrarily, infomuch that the firft felf-evi-
dent axiom concerning it is this, that all bo-
dies continue in their flate of motion or reft,
till it be alter'd by a force imprels'd upon
them. And lafily^ bare matter, the mofl
pafTive and variable of all things, the mofl
evidently dependent in its flate, infinitely di-
vifible, compounded and circumfcrib'd in its
being, having no power but that of inactivi-
ty, has of all others the leafl claim to necef-
fary or felf-exiftence. Since therefore it is
agreed on all hands, that thefe attributes, felf-
cxiftence, neceffary exiflence and indepen-
dence mufl belong to fome being, as having
an infeparable connexion with abfolute eter-
nity, and fince none of thofe things which
have been fet up in oppofition, have any ti-
tle to them ; it remains that they are the
fole unalterable charadters of that fupreme
intelligent being, who is abfolutely, in the
highefl fenfe eternal, and the firft Caufe of
all things.

2^/y, Ano-

Poewn to he a peculiar Attribute of God. 209
2^/^, Another perfedlion neceffarily coh-Serm.
necked with abfolutc eternity, is unchangea- Y*^
blenefs, and it feems to be defignedly ex-
prefs'd ill the text, from everlafting to ever-
lafting thou art God, polTclling the fame uni-
form and unvaried being, in all the periods
of duration. God is the fame that he was
before the world began j indeed without be-
ginning, and (hall continue without any
change for ever. The fcripture often delivers
this doctrine in very ftrong and emphatical
terms, as in Rev. i. 4. From him which is,
and which ivas, and which is to come ; not
barely meaning that the Divine Nature fub-
fifts in different fucceflive periods, which in
fome fenfe may be faid concerning other be-
ings, but that the one God and Father of
all is rightly defcribed by this peculiar cha-
radler, the Being which is, and which was,
and which is to come, who in himfelf im-
mutably excellent, poffeiTes all his perfed:i-
ons, glory and happinefs, without variable"
72efs or jhadow of turning, in paft, prefent,
and future duration. In this refpe(^l other be-
ings are compared with God, and he is pre-
fer'd to thole of them which feem to be the
moft firm and ftable. The frame of the
heavens above, which has continued fo long,
O and

2IO 'Ahfolute Eternity explain d, and

Ser M. and the foundations of the earth laid fo flrong

^^^' and deep, yet may be changed, the fcripture
tells us they P^all perijhj yea all of them jhall
IS) ax old like a garment , and as a vejiure be
changed; but God who effeds all changes in
nature, is hinifelf the fame ^ and his years /hall
have no end. The firfh of Beings uncaufed by
any other, exilts in a way fuperior to, and
more excellent than all others ; all the pe-
riods of beginninglefs and endlefs eternity are
conneded in him 5 there never was any time
when he was not, and he Ihall endure for
ever.

As imperfed; as our knowledge is of the
efTencc and perfections of the Deity, we can-
not but be convinc'd by our ov/n reafon, that
immutability is imported in, or is a confe-
quence from his eternity, as it has been ex-
plain'd, that is, from an eternal, uncaufed,
neceifary exiflence. That which had nei-
ther beginning nor caufe, which is the true
meaning of abfolute eternity, cannot be de-
priv'd of its being by any power, nor be lia-
ble to any change. Other things may con-
tinue to eternity, always depending on the
pleafure of their Maker, for the power which
cieated can annihilate tlieir fubflance, as well
as alter their forms j that only which has no

precarious

(l^ewn to he a peculiar Attribute of God, 211

precarious exiftence, and does not owe IisSerm.
being, nor any of its perfedions to an exter-^ _ ^
nal caufe, has a fixed immutable permanence
of being, in it felf abfolutely uncapable of
any alteration ; and this being peculiar to the
Divine nature, that it is felf-original, and
depends upon nothing, it can be fubjedl to
no power, nor ever be affedled by any thing.

The natural perfedions of the Deity, his
power, and knowledge, and wifdom, not de-
pending even upon his own will, as they are
derived from no other caufe, but included ia
his ElTence it felf, mufl be like it, invaria-
ble; 'tis impofhble they fhould everceafe to
be, or fuffer any diminution, being the ef-
fential chara(Sters whereby he is what he is,
fo that they mufl be, as his exiflence, necef-
fary, to everlafling, as well as from everlafl-
ing, liable to no influence from without, un-
capable of any change within himfelf, im-
paired by no time, nor limited by any pe-
riods of eternal duration. The moral attri-
butes indeed, fuch as Holinefs, Goodnefs,
Juflice and Veracity, are of fomewhat a dif-
ferent confideration, and our way of think-
ing concerning them does not lead us to the
fame notion of their immutability. We have
a very clear and determinate idea of moral
O 2 re<^i-

212 'Ahjolute Eternity explamdy and

Serm. redtltude ; but it carries in it free agency, and
^^^- is in our felves and other inferior moral a-
gents, accompanied with a pofiibility of do-
ing wrong. How then moral perfections
fliould be efftntial to any being, always free
in their exercife, depending on the will, and
yet fo neceflary as to be abfolutely immuta-
ble ; this is hard for us to conceive. At the
fame time, as moral goodnefs is neceifarily
high in the eileem ot the human mind, fo
that we cannot account any being abfolutely
perfedl without it, and every property of the
Divine nature, proceeding from no external
caule, mull belong to it in a manner which
we cannot comprehend, different from the
limited and derived qualities of all inferior
beings, we mud conclude that the moral
perfedions of the Supreme Being are, like his
other attributes, eifential, neceflary and eter-
nal, tho' the manner of their being fo, is to
us incomprehenfible. And fmce this does
not arifc from any defc(5l of power, know-
ledge or wifdom, but on the contrary, from
the infinite fulncfs of all real perfedion, the
unchangcablenefs of the Divine moral attri-
butes does not lefTen, but heighten their glo-
ry } which is plain from this confideration
that every one will acknowledge, that the

more

Jl^ewn to be a peculiar Attribute of God. 213

more mutable any good moral charader or diflSERM.
pofitions are, the lefs valuable, and the more ^^'
fteddy any perfon is in goodnefs, the more
excellent. It is therefore a very amiable repre-
fentation which the fcripture gives us of the
JLiftice of Godj that it is like the great moun-
tains^ ftedfaft and unmoveable, of his truth,
that it endureth for ever '', and of his good-
nefs, that it endureth continually \ and with
the Father oj lights from whofn every good and
perfeB gift comet h dowUy there is no variable-
nefs nor Jhadow of turning "*.

But let us confider a little farther, how
our minds may be affifted in forming con-
ceptions (which tho' weak and inadequate,
yet may be ufeful) of the immutable Divine
eternity, or of duration always pafTing, as it
i-s applied to the Supreme Being, with whom
there is no change. It has been already ob-
ferv'd, and ought to be always remember'd,
that the fubjedt is above our comprehenfion ;
how is it to be imagin'd, that a finite under-
flanding can form an adequate idea of that
which is a(flually and pofitiveiy infinite ?
That eternity is beyond the reach of our un-
derftandings, will flill appear more plainl/,

» Pfal. xxxvi. 6, \ Pfal. cxvii. 2. « Pfal. lii. i . ^ Jam. i. 1 7.

O 3 when

214 Abjolute Eternity explained, and

Serm. when we confider how they come by the
^^- idea of duration it felf, and proceed upon it.
It takes its rife from the fucceffion which we
obferve in our own thoughts, it is enlarg'd,
and time is meafured, that is diflinguifli'd in-
to longer and (horter periods, by the regular
fucceffive motion of certain bodies, fuch as
the fun and the moon ; but imagination
draws it out beyond all we know to have
actually pafs'd, or beyond all the meafures
convey 'd to our knowledge by means of the
fenfes or reflexion, ftill with a conceived pof-
fibility of addition ; fo that by this method,
we can only attain to a negative idea of eter-
nity, as a duration which is indeterminable,
or to which no limits can be fet ; juft as
from circumfcrib'd corporeal magnitude, we
take our rife to the idea of infinite exteniion,
which is negative, like the other, but our
reafon convinces us of fomething pofitive in
both, which we call infinity.

Now the Divine eternity being thus in-
comprehenfiblc, we mufi; refi: fatisfied with a
very impei fed knowledge of it. Some have
rcprefentcd it as excluding all manner of fuc-
ceffion, ivhich they apprehend to be incon-
fiftent with the abfolute perfedion of the Su-
preme Being, to whom there can be no pafl

and

Jhewn to be a peculiar Attribute of God, 2 1 5
and future, but all things muft be ever pre-Sj-RM.
fent to him with whom there is no variable- ^^'
nefs. Beiides, they imagine there cannot be
an eternal fucceffivc duration, for the reafons
mentioned before, fuch as that an infinite
fucceflion pafl feems to be inconceivable, and
that this would be to fuppofe greater and lef-
fer in infinity : Therefore they call eternity
as attributed to God, ^flandi?ig poi?it^ which
comprehends all poffible duration, and co-
exifts with time and all its changes, but does
not pafs, like it. But this feems to be utter-
ly unintelligible. How can any man con-
ceive a permanent inflant, or which co-ex-
ifts with a perpetually flowing duration ; one
might as well apprehend a mathematical
point, co-extended with a line, afurfaceand
all dimenfions. And for the reafoning ufed
to fupport this notion, it really proves no
more than the weaknefs of our underfland-
ings, which cannot form a pofitive adequate
idea of duration without real or imagin'd li-
mits, tho' we are fure there is an unchange-
able exiflence, to which unlimited duration
belongs.

It is certainly reafonable however, ^s the
Deity's manner and condition of Being is in-
finitely more perfedt than ours^ to underiland
O A his

'2 1 6 Abfolute Eternity explain d, and

Serm. his duration with as little variety in itaspof-
^^' fible, and as free from all the infirmities
which cleave to our mutable nature. All
things about us are in a perpetual flux ; mat-
ter continually changing its form, and paf-
iing into different ftates andconftitutions, by
generation and corruption j our own bodies fo
continually alter their compoiition, that in a
few years very little remains of the fame matter:
As to our fouls, we know verv little of their ef^
fence ; it is confcioufnefs only which gives us
an idea of perfonal identity, but in the excrcife
of our rational powers we find a very great va-
riation. Our thoughts change, fo do our de-
fires and hopes, and all our other afFedions j
with great difHculty and uncertainty, and of-
ten not without mifl:akes, we endeavour to
recoiled: what is pafl, and we look forward
with anxiety, to unknown hereafter. All
thefe are marks of imperfedtion, and it does
not appear that any finite being can be alto-
gether free from them. But it is not fo with
the firfl; Caufc, the original, felf-fufHcient
and underived Fountain of Being, whofe Ef-
fence cannot be capable of any alteration,
nor do his powers and perfedions vary with
the changes of time. His omnipotence fuf-
fcrs no diminution by any oppofite force, no

more

JJjew?! to be a peculiar Attribute of God. 217
more than by a natural decay; the heavens Serm.
were ftretched out and the earth eftablifh'd ^^^•
by the irreliflible determination of his will,
which the fcripture elegantly calls his com-
mand, intimating that the greateft works,
even creation it felf, are cafy to him ; and
this mighty ftrength remains in its full unim-
pair'd vigour, and whatever pleafeth him
that he doth. His knowledge comprehends
all things, paft, prefent and future, not as if
all exifled at once, tho* they are at once in
his view ; there is a fucceffion in the objeds,
but not in his underftanding, which fufFers
no change ; things paft and to come are as
clear to his All-comprehending mind as the
prefent. There can be no fuch thing in his
perfe6l underftanding as what we call re-
membrance, that is, reviving former images
or impreffions, which are obfcur'd or forgot-
ten by new ones fucceeding in their place,
for he fees through the whole compafs of du-
ration backwards, as well as to the utmoft
bounds of prefent being, and he perceives the
moft diftant futurity with the fame clearnefss
hiow?i to him are all his works, and all the
works of his creatures, which fliall be, as
well as thofe which are, and he fees the end
from the beginning. There can therefore be

no

2 1 8 Abjolute Eternity explain d^ and

Serm. no poffible alteration of his purpofes and
^^' meafures, but his coimfels JJmll (land for e-
wr, and the thoughts of his heart to all gene-
rations. Whatever changes there may be in
the flate of things without, according to the
limited and imperfect condition of their na-
ture, there is no change in his knowledge
and counfels. One day is with him as a thou-
f and years, and a thoufand years as one day ■* j
not as if he did not fee the real difference be-
tween thefe unequal durations, but they do
not affed: him, either in his defigns or his fe-
licity, as they do finite beings, for no unfore-
feen event can arrive, in the leafl to alter his
condition or his defigns. The intire fcheme
of his adminiflration was form'd from ever-
lafting, and the whole extent of futurity
was at once in his view, fo that nothing can
pofTibly happen unexpeded, nothing new
v/hich may fuprize him ; no fudden emotion
can arife in his mind, no pafiion, no pain-
ful defire, no uneafy hope, no anger, fear or
forrow, but he poffefTes an eternally uniform
and undiflurb'd tranquillity. The creation of
worlds, and difpofmg them in beautiful or-
der and harmony, the forming innumerable

* 2 Pet. iii. 8.

living

P^ewn to he a peculiar Attribute of God. 219

living intelligent beings, and communicating Serm.
various plealure to them, according to the fe- Ifl
veral capacities he has given them ; again, the
convullions of nature, wholly altering the
form of fome parts of the creation, together
with the great revolutions which fall out in
the (tate of fome rational creatures, whereby
they, originally made for good and for hap-
pinefs, become evil and miferable ; all thefe
things, and whatever other important changes
arrive, which are amazing to limited minds,
and mufl produce admiration with divers
kinds of affedions and feelings, yet pafs un-
der his eye, and under his dired:ion, with-
out producing any alteration in his counfels
or his happinefs. They were all perfedly
forefeen, jufl as they come to pafs, without
the lead variation in any one circumftance,
and all wifely adjufled in his eternal decrees.
All this is eafily intelligible, and neceflarily
follows from the abfolute perfe(5tion of the
Divine nature, and it may be a confiftent ex-
plication of that fo much celebrated defcripti-
on of the Divine eternity, that it is intermina-
bilis vitcey totafwiul et perfeBa pojjejjio ; but
to make it literally a ftanding perpetual
NOW, comprehending all periods of dura-
tion, is what we can have no notion of.

I come

120 Abfolute 'Eternity explain d^ and

Serm. I come now Lajliy^ to draw fome pracStl-
^*- cal inferences. The whole controverfy con-
cerning the Being and Perfedlions of God,
is of the greatefl importance, to the purpofes
of forming men's tempers and direding their
practice, and it is fo regarded by all parties.
The Atheijls are warm in their oppofition
becaufe they cannot help feeing what reve-
rence and dutiful difpofitions (which they are
averfe to, imagining or pretending that it is
a fervile (late of mind) the Divine perfections
demand, if once they are acknowledg'd %
and the believers in God find themfelves o-
blig'd to contend with a hearty zeal for the
refpect due to his character. But there is no
one attribute which appears more venerable
than that of abfolute independent Eter-
nity ; tho' it is but little we know of it, yet
that little fills the mind with the greatefl
awe, and raifes an idea of magnificence, un-
parallel'd in the whole circle of being. We
find our felves pofTcfs'd of an exiflence which
is confin'd within very narrow limits, our
remembrance is but of yeflerday, our con-
fcioufnefs reaches only to a very fliort pe-
riod : We fee all things about us continually
pafTing, beings like our felves difappear after
acting their part but a few years on this flage

and

(hewn to be a peculiar Attribute of God, 221

and their places know them no more j wcSerm.
cannot avoid apprehending the fame fate to
our felves, that we fliall foon withdraw into
darknefs and make room for others, rather
indeed, upon this fuperficiai view of things,
we are perfectly ignorant of what fliall come
after. What then, has exiftence it felf no
flable foundation? Is there nothing in nature
but a perpetual round of tranfitory being,
nothing we can fix our thoughts upon that
is permanent and undecaying, which holds
together the whole feries of fuccefTive exif-
tence, and eflablifhes a connexion of pafl,
prefent and future ? This way of thinking
fpreads horror and confufion over the whole
face of nature, diforder on the origin of all
things, and darknefs on their lafl refult.
Nothing looks great, nor fo much as real ;
exiflence it felf vanifhes into a fhadow, and
confcioufnefs into a dream, with an univerfal
blank before and behind it. But when we
fee an eternal intelligence, felf-exiftent and
immutable, the fame yeflerday and to day
and for ever, how is the profped changed ?
Every thing appears in a fair and amiable
light ; however variable the exterior face of
nature may be, there is a permanent wifdom
in the Caufe which direded the beginning

of

Abfolute Eternity explain' d^ and
of things, and eftablifhes their continuance,
which holds fafl the foundations of exiftence
and unites it to a central point ; that gloomy
fpedre of eternal nothing flies away, or
which is no better, rather the fame under
empty intignificant names, eternal chance or
blind undefigning neceflity. This flate of
order, and intelligence at the head of it, is
what a wife attentive mind could not but
wifli for, and rejoyce in finding it true, as
giving it a comfortable enjoyment of its own
exiftence, and a delightful idea of regularity
and beauty in the appearance of the univerfe.
But when confidering the conilitution of
things, our remoteft view either backward
or forward terminates in non-entity, or in
ignorance and confufion, the prefent ftate it
felf lofes all its folidity and all its excellence,
the higheft perfection of being finks into
emptinefs and vanity. Such is the difmal
condition of the Atheijl's mind ; his exift-
ence is his all, and a poor infipid thing it
is, fcarce having any enjoyments above the
brutal kinds, and its low enjoyments allay *d
with fufpicions and fears which the brutal
kinds are not capable of : It knows of no
being without it to whom it owes it felf and
all the good which it pofiTefies, and there-
fore

fljewn to be a peculiar Attribute of God. 223

fore nothing; to warm it with gratitude. (thatSERM.

VI.

noble feUcitating afFedtion) nor to be the ^^'

fupport of its confidence 5 nothing in the
world appears worth the caring for, the
world it felf isflript of all its glory and beau-
ty. The Athei/l finds no wifdom to enter-
tain his underflanding with ; that order,
proportion and harmony, which are fo en-
tertaining to other minds, are lofl to him,
regarded no otherwife than as chimeras ; he
fees nothing without him that is excellent,
feels nothing within his heart that is gene-
rous and manly. Benevolence it felf decays,
unfupported by any juft fentiments ; tho' its
root is too deep fix'd by the wife unknown
Author of his being, to be altogether extir-
pated, yet the more he views human nature
in the falfe light of his mean principles, the
lefs amiable it appears. How is humanity
funk in thefe unhappy creatures, and the
dignity of our being, indeed of all being loft
to them, through their affefted ignorance
and perverfenefs ? Their flate furely is not to
be envied, but extremely to be pitied ; their
boafted freedom, what is it but a freedom
from the knowledge and the mental enjoy-
ment of all that is wife, and good and great,
which is the principal happinefs of the human
nature. zdly, In

224 Ahfilute "Eternity explain dy and

Serm. idly\ In a fpecial manner that one unchange-

^^' able, intelligent, eternal fountain of exift-
cnce and all perfedlion, mufl be tranfcen-
dently glorious in our eyes. A mind that re-
fledls on its commencement, confcious of pre-
fent being, and comparing it with former
nothing, rejoyces in its own exiftence, the
foundation of all its ads and enjoyments ; the
fame is the neceflary foundation of all excel-
lence without us. It appears therefore a per-
fedion to be, and yet a greater perfedion to
continue in being, but an uniform immuta-
ble confcious exiflence, is the utmoft con-
ceivable perfedion i it is impoffible to ima-
gine any thing beyond it, nay, the imagina-
tion cannot comprehend it. This is the cha-
rader of the Deity, which raifes him high
in our efleem, and intitles him to that name,
which Mojes fays, he gave himfelf, and
claims as peculiarly belonging to him, I
AM THAT I AM, importing that he
exifls in a peculiar manner unchangeably,
not like other beings which might not have
been at all, or might have been otherwife
than they are, depending wholly on the will
of their Maker, and may be hereafter quite
difFeient from what they are at prefent.

Again,

jhewn to he a peculiar Attribute of God. ^25
Again, God is to be ador'd by us, as be-SERM.
ing immutable, not only in his EfTence, but ^
in his purpofes. Changes of thought and
delign are among the moft important which
befal us, and they are attended with a con-
fcioufnefs of our own infirmity. How httle
do we look in our own eyes, when we re-
fledt on that imperfection of underflanding,
and other frailties, which make it necefTary
for us often to alter our refolutions and our
conduct J and what a diminutive idea have
we of other intelligent beings, whofe fickle
tempers vary as outward accidents do ? Tho'
at the fame time it mufl be acknowledg'd
the glory of imperfect creatures, when thro'
weaknefs they have erred from the truth, and
by temptations been led aftray from the
paths of righteoufnefs, not to perfift obfti-
nately in their miftakes and evil ccurfes, but
to forfake them, and to change their fenti-
ments and their conduct j for truth and right
are immutable as God himfelf,and as he invio-
lably cleaves to them through the abfolute per»
fection of his nature, fo ought we to return
to them, renouncing the errors and faults into
which we have fallen, through the imper-
fedtion of ours. But how glorious is it and
excellent to be of one mind, and to preferve
P

226 Abfohde Eternity explain d^ and

Sekm. the fame unvaried temper and tenor of con-

^ ^' duct, from an ablblute perfection of know-
ledge, and an unalterable rectitude of will.
From hence arifes an indifpenfible and perpe-
tual obligation on us, and all intelligent crea-
tures, of worfliip and homage to the Deity.
If the glory and perfection of his nature can
fuffer no diminution, and in confequence of
that, the meafures of his government are
through all ages the fame, the foundations of
our duty to him are unmoveable. Here is an
efTential difference between the true God of
the univerfe, and idols, fictitious Deities
which either have no real being, but are only
the creatures of deluded human imagination,
or at leafl have no divinity, no dominion o-
ver the world, or authority over men, up-
flart gods, whofe honour raifed on no jufl
foundation, fhall quickly perifh ; but the
God of the univerfe thus defcribes himfelf,
i/2?/. xliii. lo. 1 am he^ before me there was
no God formed, neither Jhall there be any af-^
ter me.

2,dlyf The eternity of God ought to be
confidered in conjundion with all his other
attributes, it is the charader of every one of
them J his power and wifdom, his righteouf-
nefs, goodnefs and truth are eternal and un-
changeable

fheivn to he a peculiar Attribute of God. 2 ij

changeable as his being j and by this confide- Serm.
ration all our religious duties are greatly en-^^*
forced. He is the proper objed of our fear^
becaafe his dominion reaches to the utmofl
limits of our exiftence. A temporary power
can only claim a temporary obedience, and
indeed not an abfolute obedience, even while
it fubfifts, for as the relation between human
governors and fubjedls may be diffolv'd, and
the fervant become free from his mafter,
which will foon be the cafe in fad: of all fu-
periors and inferiors among men, whom
death v/ill put upon a level, tho' it does not
extinguifh their beingj ; fo the cxpedation of
that change diminifhes the prefent refpea
which a fliort-liv'd authority claims. But
the Ruler, whofe power extends to all futu-
rity, and who, as he lives and reigns for e-
ver, has the difpofal of our condition in ages
at the remotefl diftance, as well as the pre-
fent, is intitled to our unlimited fubjedion
and perpetual fear. Oar Saviour's diredion
is therefore very jufl, * Be not afraid of
them which kill the body, and after that have
no more that they can do, hut I willjorewarn

* Luke xii. 4,5.

p 2 yoif

225 Ahfolute Eternity explain d, and

Sep. M. you %vhom you (hall fear, him who ajs
^^^ ter he hath killed , hath power to caft into

^^hell

Again, the grounds of our hope and con-
fidence in God are firm and ilable. As the
Goodnels to which we owe our being, and
all ihe happinefs we enjoy, is eternal, God
loves his creatures with an everlajling lone,
fo, bt'caufe he is the Lord and changes not,
they are not confumed 5 he can provide a-
gainll all future dangers as well as the pre-
fent, and however the appearances of things
may vary, they are none of them without
his forefight, and the dire(Sion of his wife
and powerful providence. Therefore the
objeftions of men again ft the Divine admi-
niftration, when things fall out otherwifc
than they expedted, are vain and ground-
lefs, and their conclufion extremely rafh,
that his promiles are not to be trufted. If
fcoffing infidels fay, * Where is the promife
of his coming to judge the world, and render
recompences to men, tovjince the fathers fell
ajleep, all things continue as they were, tlic
anfwer in which his fervants reft contented,

* Pec. iii.

ftill

JJoewn to be a peculiar Attribute of God, 229
ftill humbly confident in his mercy andSEKM.
faithfulnefs, is a thoufand years are with the
luord as one day, all times are equally in his
power, and fooner or later he will fulfil all
the reafonable and jufl dejires of them that
fear him.

P 3 S E R-

( 23° )

SERMON VII,

The Dodlrine of God's Omnipre-?
fence explain'd and vindicated.

Pfal. cxxxix. 7, 8, 9, to.

IVhithcr fijalllgo from thy fpirit^ erwbithet?.
fjdll If re from thy pre fence ^ If I afcend
tip i?ito Lcave/iy thou art there^ if I make
iny bed in hcll^ behrl : thou art there^ if I
tr^-' ' vi'.'gs of the morning a7id dwell in
. r mo fl parts of the fea^ even there
. . 'ill thy hand lead me and thy right hand
juall hold mc,

rER\f. Tx 13 evident to any one who attentively
^^^ ■ JL coniiJers the conftitution of the human
mind, that it was not made for a full com-
pr^henfion of things and a thorough under-
landing of their natures, but that all the
intelledual capacities and modes of percep-
tion with which it is indued, were intended
by the wife contrivance of its Maker, to an-

fwer

^he Do^rijie of God's Omni fref nee ^ 6cc. 231

fwcr other particular purpofcs. Our rcnfa-Si;!; ,m.
tions do not at all let us into the knowledtre ^^'
of the cfTeiicc of thofe material objects whicli
produce them in us, ijideed not diredtly and
immediately into the knowledge of their ex-
iftence it felf ; and tho' we have an inward
confcioufnefs of our own perceptions and vo-
litions, our perceiving and felf-detcnnining
powers, and of our own exiftence, yec wliat
the intimate nature is of that confcious felfj
wc do not underfland. Tlie Father of our
fpirits and of lights Jrom whom every voocl
gift Cometh down^ has given us fuch know-
ledge as is fullicient, and was defign'd for di-
recting our practice, and for communicating
fuch enjoyment as he intended for us, not
for our comprehending fully the nature of a-
v\y thing, which does not feem rcquifite to
the ends of our being.

But leaft of all can we form any adequate
notion of the fupreme Being himfelf ; not on-t
ly the abfolute perfections of his nature can-
not be thoroughly underflood by us, but we
have no immediate perception cf them, as
we have of other objedts. We have diflinCl
ideas of fenfiblc qualities, fuch as the figure
and magnitude of bodies, and a direct intui-
tive knowledj^e of our own rational facul-
P 4 ties

232 The DoBritie of God's Omniprefence

Serm. ties and operations ; we have alfo very clear
^^^' apprehenfions of moral qualities, as ofgood-
^^^^■^nefs, juftice and gratitude ; but of the divine,
peculiar and incommunicable attributes, ne-
cefTary exiftence, eternity and immenfity,
we have not, nor are capable of forming any
pofitive idea. It feems reafonable enough to
believe that the human mind might have
been form'd otherwife than it is, and not im-
probable that it may have capacities and vi^ays
cf perceiving in another flate of exiftence,
different from thofe it now has, even fuch as
{hall have God and his perfed:ions for their
immediate objed:. I do not fay, that it is
pofTible for a'finite underftanding to compre-
hend infinity, but as we have now an intui-
tive knowledge of the qualities and exiftence
of fome obj^dls, the eflences of which are
hid from us, it is not at all inconceivable,
that we might have had, and may hereafter
have a direfl intuition of the Divine glorious
Being and Attributes, tho'Z'/V Eftence and their
Utmoft extent will ftill be paft finding out. Let
it be obferv'd, that many of our original i-
deas, the materials of our knowledge, are
not to be accounted for, and the reafons of
them explained from the nature of things,
but we muft lefolve them into an arbitrary

confti-

explahid and 'vindicated, 233

conftitution of the Author of our being. No Serm.
man can tell (I mean give a reafon from a iAL.
prior knowledge of their nature and ours)
why material objedls raife the fenfations in
us which we find in fad: they do raife, and
which it is not in our power to hinder, or
in the leaft to alter. Who then can take
upon him to fay we could not pofUbly have
had, or that we may not in another ftatc
actually have, very different perceptions from
the prefent, and particularly, that the abfo-
lately perfed; Being and his Attributes, may
not be the immediate objedt of our percep-
tions. This is what St. Paid means by the
figurative expreffion of feeing God and
Divine things face to face^ not darkly and
through a glafs * as we do now, which he
rcprefents as the high attainment of perfed-
ed fpirits j that is, their knowledge fliall be
as much fuperior to the prefent in cl^rnefs,
and in its power of exciting good af^ediions,
and giving pleafure to the mind, as an inti-
mate acquaintance with, and immediate vi-
iion of the perfons and other objeds we now
know% is to faint imiges and obfcure diflant
yeprefentations.

* 1 Cor. xiii. 1 2,

At

234 ^^^ DoBrine of God*s Omniprefence

Serm. At prefent, our knowledge of the Deity is

VII. ygj-y dark and imperfeft, collecfled from his
works and the manifeftations he has made of
himlelf, by rcafoning, a more difficult and
unafFcding way than that of direct in cuition :
By reflecting on our felves, on the conftitu-
tion of our own nature with its various pow-
ers, tendencies, affections and operations, and
by confideiing external objects, which wc
perceive by our fenfes, with (heir relations
and dependencies, we are led to a perfuafion
of his being, power, wifdom and goodnefs.
'Tis true, by this method of inquiry, and ex-
crcife of our underftandings, we are convinc'd,
not only of the Divine exiftence and perfcc-^
tions, but that God is intimately prefent with
us and all beings in the univerfe, continually
working on every Jide^ yet it is only by the
means of fenfible effects which are the direct
objects of our perceiving powers we attain to
this conviction, the Divine nature and Attri-
butes themfelves, the inward principle of his
various operations, no man hath feen at any
time nor can fee j not only he does not dif-
cern by his external fenfes, but he has not
fuch a clear, immediate perception of them,
as of other things which are neither feen, nor
heard, nor felt, have no relation to body nor

any

explain' d and vindicated, 23^

finy of its properties, fuch as our own rational Serm.
faculties and affedlions, and moral qualities. ^"•
The obfcurity and imperfection of this kind
of knowledge which we have of God is ele-
gantly defcrib'd in the book of Joh^ * Be-
holdy I go forward but he is not there ^ (vifi-
ble) and backward but I cannot perceive him ^
on the left hand where he doth work^ but I
cannot behold him ; he hideth himfelf on the
light hand that I camiot Jee him. Hence it
follows, and we find it fo in experience, that
the perfections of God which are the moft
clearly manifefted, and immediately exer-
cis'd in his works, are the beft underflood
by us. We have much more diftincSl: appre-
henfions of power, and wifdom, and good-
nefs, than of thofe chara(5ters of the Divine
nature which are, in no degree, communis?
cable to any dependent being, its felf-exift-,
ence and infinity ; the latter are not nor can
poffibly be reprefented by any image, nor is
the notion of them convey 'd by any difccr-
nible effedl, the other have produc'd a rcfem-
blance of themfelves in inferior agents, and
the marks of them are engraven on all the
Divine operations. It is impoffible that the

eoadition

236 The DoSrine of God's Omnipre fence

Serm. condition of a creature fhould lead us into the
^^^^' notion, as containing in it felf any image of
uncaufed exiflence, that a temporary being
fhould give us an idea of duration without
beginning, or that a body circumfcrib^d
within certain limits, tho' by the pofition of
its parts and its fituation with refped: to o-
ther bodies, we get our firft notion of di-
ftance and place ; that, I fay, it fhould give
us a clear perception of immeniity. As thefe
are the attributes which it is hardefl for us
to conceive, we fliall flill think and fpeak
of them the mofl clearly and ufefully when,
as far as that can be done, we confider them
with relation to the works of God, which are
the means whereby we attain to any know-
ledge of him. Thus, I think, particularly,
wc liave a much better notion of the Divine
omnipre fence, and more applicable to prac-
tical purpofes, by confidering it as filling the
whole univerfe, or the whole of created ac-
tual exiftenee, not coniin'd to any part of it ;
we have a better notion of his univerfal pre-
sence in this view, becaufe we confider him
as continually working in all places, conti-
nually exerting his adive perfections, his
power, wifdom and goodnefs, than by ap-
plying our thoughts to the kbflra(^ fpecula-

tion

explahid and vindicafed, 2 37

tion of abfolute immenfity, or exiftin^; in Serm.

Vil

the whole of extiamundane boundlefs fpace.

But tho' the manner of God's exiftence
before the world was made, and of his being
in infinite fpace beyond its limits, now that
it does fabfift, furpaffes our underftanding,
we cannot help being convinc'd that he does
fo exift. We have a clear enough idea of
fpace not fiU'd with matter, indeed demon-
ftrative evidence, that not only^there mud
be an abfolute vacuitv within the bounds of
the corporeal fyflem, but without it, for the
greateft corporeal magnitude muft be termi-
nated 5 nay, we cannot remove out of our
minds the idea of immenfity, that is of in-
finite extenfion or fpace, no more than of
eternal duration, tho' we are far from being
able to comprehend it. Our fenfes convey to
us the notion of diftance, we eafily imagine
a greater diftance than can be perceiv'd by
them, but the imagination endeavouring to
grafp its utmoft extent, prefently lofes it klf
in an objed: too large for its capacity, and
all the length it can proceed is only to this
negative conclufion, that no limits can be fet
to fpace. Some have apprehended the fpace
which is beyond the world, to be nothing
real, they call it imaginary, that it is no more

than

23? ^he Doctrine of God's Omniprefence

Serm, than a meer capacity of being, and if infini-
^ ^^- ty is to be attributed to it, 'tis but a poten-
tial infinity. But ethers think, that fincc
there are certain limits to the material worlds >
there muft be meafurable diftance on its ut-**
nioft furface, and its parts diftinguifh'd in -
their fituation, as well as within the fyftem,
and thofe diilances on the outfide, having
like others, equality and difFereut proporti-
ons, which cannot be faid of abfolute no-
thing, that therefore fpace is fomething real^
confifting of truly different, the' infeparable
parts, and that immenfe fpace is more than
a bare pofTibility, tho' we cannot form a po-
fitive idea of it. But whatever it is, and the
manner of God^s exiftence in it^ we cannot
avoid attributing immenfity to himi The
ideas of uncaufed and unlimited exiftence
feem to be connected together, and he who
comprehends all things, muft be without, as
well as within them, his effence circumfcrib'd
by no bounds. Still however, as was ob-
ferv'd before, what we are fure of, and more
clearly underfland, is that the power and
wifdom which flretched out the heavens and ,
eftablifhed the earth, are intimatelv neuT- to
them, and all their parts j which notion of
the omniprefence of God, that he fills the

whole

explain d and ^vindicated, 239

whole univerfe, continually preferving andSERM.
governing it, as it is the moft intelligible, fo ^^^'
it is the moft ufeful, tending to excite in our
minds the moft becoming afFedions towards
the Supreme Being. This therefore I fhall
principally infift on in the following difcourfe,
that as the fcripture fpeaks, God fills heaven
and earth, not limited in his being and ope-
rations to one region of the univerfe, he pof-
fefleth the whole as the fovereign difpofing
Caufe, and fupremc Ruler j inthron'd ia
heaven where the higheft orders of created
beings dwell, and pay him their homage,
he exercifes his d-ominion in all places at
once, not mediately by the delegated power
of othei's, who in his abfence rule under
him, but by his own immediate prefence,
powerfully preferving and wifely fuperintcnd-
ing all things. This I will endeavour to
prove and to explain, and then make fomc
pradical reflexions upon it.

Since we have fufficient evidence of wlf-
dom and defign in the formation and gOTcrn-
mcnt of the world, and lincc this appears in
every work of nature which we have any
knowledge of, we have reafon alfo to con-
clude the fame concerning thofe which are
leaft known to us. If the motions of the

- fua

240 ^he DcBrifie of God's Ommprefejtce

Serm. fun and moon, and all the phcEnomena of
^^^' the earth, not only the animal life, but e-
ven plants and inanimate things ; if they all
manifeil the counfel and power of the one
univerfal Caufe, who can doubt but the fame
adive intelligence rules in diftant worlds, and
fyilems beyond ours, if there are any fuch,
even to the utmofl: bounds of exiftence.
Hence we infer the omniprefence of God in
the fenfe we are now coniidering it, from
the very arguments by which we prove his
being. For finee that adive intelligence to
which all things are to be attributed as their
Caufe, is feated in a Mind, that Mind mufl
necclTarily be every where, in heaven and
earth, becaufe it mufl be wherever it per-
ceives and operates.

Asain, it is to be obferv'd, that the world
is not a work, which the Author having put
the laft hand to it, and fettled it in its finifh'd
torm, can fubfifl by it felf without any car©
or interpofition of his, like the produdions
of human art, which receive no more from
the artifl than the mere outward form, and
the m.utual relation of their grofs parts, which
could as well have flood by themfelves in a-^
nother form, if his hand had never touched
them ; the Divine operations enter deeper

into

explalrid and 'vindicated, 2 4. 1

Into the conftitution of things, which muftSERM.
he upheld and directed to their various ufes, ^J}^
by the continued influence of the fame power
which firfl: gave them being. The gravita-
tion of bodies is an example of this kind
which I mention'd before, not to be account-
ed for by any powers originally given to
matter, whereby it can, if left to it felf, pro-
duce fuch an appearance, but it requires the
conflant impulfe of an external agent to effecft
it J and being fo neceffary as it is to the cor-
poreal fyfiemj to its form and continued or-
der, and to its anfwering the purpofes it was
made for, (hews plainly the prefence of an
intelligent activity in all parts of it, power-
fully preferving and governing them. What
therefore we commonly call the laws of na-
ture, whereby the inanimate fyflem is ruled,
is really no more than a conftant feries of u-
niform Divine operations upon matter, where-
by its parts cohere in theii- regular forms, and
anfwer their ends.

But the other, particular and very various
produdtions of nature, which cannot be ex-
plain'd by any general mechanical laws, ftill
more clearly fhew the prefence of God with
all his works. The formation of plants and of
animalSj the curious texture ot their parts,
CL. the

242 ^hc DoBrine of God's Omniprefeitc^

Serm. the difpofing of them in the feveral places,
*^ ' which arc the moll convenient for their nou-
rifhment and their fpecial ufes, the preferva-
tion of their feveral kinds unmix'd, the pro-
pagation of them in an eftabhOi'd regular
method ^ thefe things conflantly falling out,
not according to any general laws imprefs'd
on matter and motion, but by the particu-
lar diredion of a plaflic power, evidently
prove continued defign in every one of them,
defcending to the moft minute. For it is not
merely the firft model of a vegetable, as a
pattern for all the reft of the kind, and the
formation of the firft individual fenfitivelife
of every fpecies, that fliews the skill and
power of the maker ; they could never have
been propagated of themfelves, and every
new produdion requires the exertion of the
fame power, and the direction of the fame
vvifdom.

The human life in the whole of its confli-
lution, and efpecially its nobler powers, have
a conftant necefTary dependence on the in-
telligence from whence they are deriv'd. It
has been already obferv'd, that the ideas of
fenfation, which we find in our minds neceflu-
rily and independently of our own choice, on
the occafion of certain objeds, do not arife

froia

explain d and vindicated. 243

ifrom the nature of things, nor can weac-S£RM.
count for them from any knowledge we ^^^*
have, either of the objedls, or the powers of
our own minds j they muft therefore be re-
folv'd into the free conftitution of our intel-
ligent Maker ; which feems not rnerely td
iignify his general will, eftablifhing a con-
nexion between objeds and our fenfations,
but rather is to be underflood as his continue
fed operation, fince the exertion of fome
power is neceffary to produce new percep-
tions, and there appears no other agent ; for
we are confcious that our minds, in receiv-
ing thefc ideas, are as paflive as the objedls
which are the occafion of them. The fame
judgment, I think, is to be made concerning
our natural inilinds, the meer being, and
the -firfl motions of which are, properly
fpeakingj neither virtuous nor morally evil,
iince they arc not our oWn works, for expe-
rience teaches us that they prevent any
thought, deliberation or defign of ours, and
do not depend on our will : But as they are
of great ufe to the purpofcs of our nature,
tending, all of them, either to public or pri-
vate good, I fee no reafon why they may not
be attributed to the operation of that great
intelligent Caufe, in whom we live andmovi
Q^ ^ fin4

244 *^^^^ DoBrine of God's Ontfitprefence

Serm. and have our being. And for thofe powcflof
^^^- human nature which are the mod ftridly
^^'^^'■^and properly adive, tho* we are inwardly
confcious of freedom in the exercife of them,
and of merit and demerit in the adtions pro-
ceeding froiii them, yet that freedom mufl
be infinitely different from felf-original and
uncaufed liberty -, for our felf-determining
a(5livity, being derived and dependent, known
by experience to be capable of increafe and
diminution, and very much direded and in-
fluenc'd by things without us, not in our
own power, nor within the reach of ourun-
derfl:andings, needs the continual fapporting
influence of the firfl Caufc, who worketh in
men both to will and to do. In fhort, if we
judge by what we lee in things about us, and
find in our felves, we cannot conceive that
any creature is, or can be plac'd in a flate of
independence on its author, for its preferva-
tion, and for its exerting powers of any kind,
but that he is, and mufl: be intimately near
to all his works, upholding them by his pow-
er, and conducting them by his wifdom j
thus manifefling his eternal Godhead. Ha-
ving thus endeavour'd to prove the omnipre-
fence of God, in that fenfe which is to us
the moft important and the moft ufef ul, that

is.

explain d and vindicated, 24 r

is,nottheabfoluteimmenlity of his nature, oFSerm.
which our notions mufl be very obfcure and ^^^•
inadequate, buc his being at once in all parts
of the univerfe, and intimately near to ail his
creatures, let us in the next place

2dlyy Endeavour to form the mod clear
and diflinct conceptions of it, we can. Since
we have the ideas of extenfion and of place,
by the means of fenfible objects, the prima-
ry notion of prefence is that which belongs
to them, and it is fuch as excludes all others
of the fame kind, I mean all folid fubftancc,
for it is the property of every particle of
matter to fill a certain part of fpace, fo as no
other can pofTibly be in it, at the fame time.
But there are other beings of which we have
different conceptions, namely, of their adii-
vity and intelligence, not at all including ex-
tenfion and folidity j yet ihefe beings we
conceive to be prefent, or in place, not in-
deed after the manner of bodies, as impene-
trably filling certain parts of fpace, but by
the exertion of theigteowers. We know by
confcioufnefs, the e^^pnce of our own fpirits,
and we know by thM operations, that they
are in our own bodies, fo as they are not in
others. The fame individual percipient and
aftive principle within us, extends the exer-

Ct3 cir«

246 ^he DoBrine of God's Oraniprefence,

Serm. cifeofits perceptive and aftive faculties, tQ
^^^- all the parts of the fyftem which it animatess
and to that it is coniin'd. Our manner of
perceiving objeds without and within that
which we call our felves, is exceedingly difr
ferent ; upon its own body the mind adls im-
mediately, and only by the intervention of
its members, can adl upon other bodies. In
our bodies therefore, our fouls are peculiar-
ly prefent. But it is eafy to apprehend that
other fpirits may have a larger fphere of per-
ception, and a wider command of matter ;
at the fame time a higher per fed ion in both,
that is, they may have a more compleat
knowledge of the fyflems they inhabit, and
a more abfolute dominion over them : For
as to us, it is certain that we do not thorough-^
lyunderftand even our own conftitution, and
its ceconomy is not put intirely in our own
power (which may not be the cafe of other
intelligent beings,) our perceptions in it, and
government of it, being both of a limited
nature, and given to us cnly for particular,
ends.

From this we may take our riie to a no-
tion of the Divine omniprefence, inthefenfe
in which I am now confidering it ; I mean,
yf^ may conceive of it in this manner^ that
' the

explain d and vindicated. 247

the Deity has a comprehenfive knowledge oFSerm.
the whole univerle and every part of it, and ^..^^-^^
that he exercifes an abfolute uncontrouled
power over all. If any one will fay this is
hard to be underftood ; how can one mind
comprehend fo vaft a variety, or be capable
of fo extenfive a government ? I own that
fiich knowledge is too high Jor us, we cannot
attain to it, but there is no inconfiflency in
fuppofing it. Let us fiift try to explain, if
we can. how our minds perceive at once,
the different impreflions made on diftant
parts of our bodies, and move their mem^
bers by a meer determination of the will ; and
if this be too difficult for our underftandings,
tho' there is no fadt we know more certainly,
what pretence is there for alledging, becaufe
the manner is Incomprehenfible, that the Dei^
ty, fuppofed and proved to be an infinitely
more perfect fpirit, cannot fee through, and
o;overn the whole world, his own workman^
ihip. Perhaps to an intelligent being, con-
fin'd to a very fmall portion of matter, with
fenfes fcarcely capacious enough to take
in the dimenfions of a body fo large as one
of ours (which is no impoffible fuppofition,)
it might appear wonderful, almoft incredi-
ble, that a mind (hould be able to govern io
CL4 ^'^

£48 ^he Dodfrine of Goas Omniprefence

Serm. vafl: and ponderous a machine, and perceive
^^^' in all its parts ; nor would it, on the other
hand, be extravagant for us to imagine that a
jnind vaftly more capacious than any of ours»
tho' far from abfolute perfection, might ani-
mate, and in a more perfect manner, a cor^
poreal fyflem to which this Httle human ta-
bernacle is but a point in comparifon ; and
will any one then venture to fay *tis impoffi-
ble that the moft perfcd: mind fhould per-^
ceive and operate through the whole folar
fyftem, nay, and whatever fyilems there are
beyond it ? when we have fo clear eviden-
ces of his wifdom and power in all parts of
the univerfe, which we have any knowledge
of, the mofl minute, as well as the greatefl.
He muft have very little conlider'd the nature
of fpirits, fo much as may be known of it,
and the very different degrees of their perfec-
tion, which even fall under our own obfer-
vation, who will call it an abfurdity to fup-
pofe that the fpirit, which is the fountain of
being and underflanding, comprehends all
hi^own works and rules over them, tho' it
is ridiculous to imagine we fliould know the
manner of it, for that were to fuppofe our
capacity equal to his,.

Ida

explain d and vindicated. 249

I do not intend by this to reprefent GodSERM.

as the Soul of the world, which is a very low ^^ -•

L/'VNJ
and unworthy notion of the Deity. He had

the fame immutable Being, Power and Wif-
dom before it was made, and is not now
confin'd to it, tho' the manner of his exifl-
ence in immenfe fpace, is what we have no
idea of; and to fuppofe that his intelligence
and operations have fuch a dependence on ex-
ternal created objed:s, as ours have upon bo-
dily organs, and that he is io affeded with
the motions in the univerfc and its changes,
as we are by the impreffions made on our
bodies by external objects, and the motions
thereby caufed within them ; to fuppofe this,
I fay, were an evident abfurdity. I only
propofe by this low and imperfed: image, to
afiift our weak underftandings in forming an
idea of his intimate prefence with, and uni-
verfal care over all things in the world, pre-
ferving it and wifely fuperintending its af-
fairs J that as in us, there is one individual
confcious felf, that fees, and hears, and feels,
and determines for the whole body, fo in
the univerfe there is one confcious intelligent
Nature, which pervades the entire fyflem, at
once perceiving in every place, and preliding
gver all, yet in an infinitely more perfect

manner^

250 7he DoElrine of God's Omniprefence

Se r m. manner, and free from thofe infirmities which
^^^^- attend our conflitution. But it is efpecially
to be obferved (and indeed the example |
have made ufe of for illuilrating this fubje(5t,
helps to guard us againfl fo grofs an error)
that we muft not conceive of the Divine pre-
fence, after the manner of corporeal magni^
tude, which being effentially divifible, can-
not be all in one place, but its diffe-
rent parts take up different fpaces, and its
operation, if it can be faid to operate at all>
can only be by the fucceflive prefence of its,
parts in motion j whereas the Omniprefence
of the Divine Spirit, is only apprehended by
' the exercife of his power and underflanding
(which does not include the ideas of exten-
fion or fucceffive motion) in all parts of the
world ; his intelligence and adivity are con-
fined to no place, and no where excluded.
To fpeak of the Immenfity of God as if it
were a fingle point co-extended with infinite
fpace, is the fame abfurdity as defcribing his
eternity by an inflant which co-exifts with
all duration. Such unintelligible fubtleties,
whereby the dodrines of religion are pretend-
e4 to be explain'd, tend to confound men's
underflandings, and bring religion it felf in-
to contempt. What appears eafily conceiva-
ble

explain d and vindi fated, 251

ble on this fubjed, becaufe our own con-SERM,
fcioufnefs furniflies us with feme refemblance ^ill .
of it in our felves, is that the fame limple
being may exert its perceptive and adlive fa-
culties, at the fame time, in difeent parts
of fpace J and if this can admit of no diffi-
culty, becaufe we have an example of it iri
oor own minds, which perceive and operate
in all parts of the body, then to compleat
the idea of Omniprefence, we need only en-
large our notion of that fpace which is the
fphere of adive intelligence, to the whok
extent of the univerfe ; and I think we
cannot avoid apprehending that God is,
wherever he exercifes his power and under-
Handing, tho' the manner of his prefence is
to us, incomprehenfible.

One falfe imagination ought carefully to
be avoided, which may be apt to arife in our
minds, from our method of forming the no-
tion of the Divine Omniprefence, namely,
that the multiplicity ofobjeds which engage
the attention of the Supreme Under flanding,
may embarrafs it. Suppofing God to be eve-
ry where, intimately near to all beings in the
univerfe, as our fouls arc to our bodies j and
fmce all things in the world are not equally
^oniiderable and worthy of care, it may feem

more

252 The Doofrine of God's Omni pre fence

Serm. more refpedful 10 the greatcflof beings, and
^^^^' z conception more fuitable to his dignity, to
imagine that his immediate infpeftion is em-
ploy'd about matters of the higheft impor-
tance, leaving eafier affiirs to interior agents;
ss the moft eminent perfons on earth who
fill exalted ftations, do not defcend to mi-
nute things which would be thought beneath
them, attending only bufinefs of greater mo-
ment. This miftake is occafion'd by our
being accuftom'd fo much to think cf the
narrow human capacity, which not being a-
blc to take in a great variety of objedls at
once, finds it felf oblig'd to make a choice of
the more important and necefTary for its at*
tention, and it is certainly wifdom to do fo :
But it is a wifdom which at the fame time
implies weaknefs. No one can doubt of its
being a higher perfection to comprehend
a great multitude of things, fo as to beflow
the necefTary care upon them, without ne-
glecting any, and it is the higheft perfection
of all, appropriated to the felf-exiftent unli-
mited Being, the firft Caufe, to comprehend
the whole univerfe at once, difpofing wifely
oi every, even the leait thing in it, which be-
ing lufticiently evinc'd by ftrong arguments,
it v?ould be very unreafonable in us t© doubt

of

explain d and 'vindicated, 253

of it, merely becaufe it fo vaftly tranfcendsScRM.
our capacity. The feveral kinds of finite in- *^"*
telligent beings in the world have their limit-
ed fpheres of perception and adivity ; there is
a determin'd extent to which they can reach
and no farther, a certain number of objedls
fall under their oblervation, and their per-
ceptions of thofe objed:s and their operations
upon them, are of very different kinds. The
lower fort of underflandings can have no no-
tion of the manner of perception, and the
powers which belong to fuperior intelligent
beings, no more than an animal wanting a-
ny of the external fenfes, can have of the
ideas which are convey'd by that fenfe. Sure-
ly then it (hould not feem flrangc to us that
thcfe various degrees of limited intelligent
perfedtion, deriv'd from the All-perfedt Mind,
fiill infinitely fhort of its own capacity, which
at once comprehends all its own works, and
governs them without perplexity or confu-
fion.

It would be extremely weak to imagine
that the difference we make by our fenfes,
cither external or internal, between places as
pifre and impure, fliould at all afFedt the Su-
preme Being. For what we call unclean-
nefs, not moral but natural, is only relative,

depending

*Ihe DoBrine ofGois Omniprefence
depending wholly on the frame of our bodi-
ly organs^ which determine fen (ible qualities,
that is, the images or reprefentations made
on our minds from the exterior furface of
corporeal objeds. An intelligent being there-
fore, with organs otherwife made, or with-
out any material organs at all, would not
receive the fame impreffions from the bodies
called impure, which we do, nor be affedted
with their nearnefs as we are. Efpecialij
that pure Spirit, who perceives not as itian
does, the external appearances of things on-
ly, but their inmcft effenccs, cannot receive
offence or fuffer uncafinefs, like what we
feel, from that which is called defilementj
which is a merely fenfible idea. And as to
moral turpitude^ tho' we are made with an
abhorrence of it, producing ftrong emotions
and painful fenfations in our minds, fhame,
forrow and refentment, which is a wife part
of the human conftitution, being a deiign'd
prcfervative againfl the greateil evil and un-
happinefs ; yet we ought not to imagine that
the Deity is affeded with it in the fame man-
ner as we are. He fees moral evil, and is
{)refent where it is committed, v^^ithout any
participation in it, and difapproves without
being «iade uneafy by it ; he preferves his

greaturcs.

txphlnd ani mndkated. ^5S

trcatures, moral agents as well as others, and ^^^j^'
cxerclfes that care over them which their de- ^^^-y^
pendent natures feverally require, fupporting
their active powers, which is neceflary to their
exertion, even when they are adting irregular-
ly, yet without any concurrence in the irregu-
larity, or any perturbation arifing from itj,
which tho* it be a manner of prefence and of
ailing, that we are not capable of, by the li-
mited condition of our nature, and the fpc-
cial laws of our conflitution, yet is it not
difficult to conceive concerning the Supreme
Being, if we confider his abfolute perfedlion
and bleffednefs, far above the poffibility of
being mifled into any error, or touch'd with
any painful paffion. Having thus endea-
vour'd to prove and to explain the dodlrine
of God's Omniprefence, I come now in
the

3^ place, to draw fome ufeful inferences from
it. It is not to be confider'd as a point of mere
fpeculation, but may be applied to very im-
portant pradical purpofes, and ought to have
a great influence on the temper of our minds,
and our whole behaviour. The Pfalmiji de-
fcribes it very affedlionately in the text, and
purfues his devout meditation on the fame
fubject, through the whole pfalm, confidcr-

256 ^h^ DoBnne of God's Omniprefence

SiRM. ing it efpecially as a motive to fincerity, and
^^^' a ftridi attention to every part of his conduct,
not merely that which is open to the viev/
of the world, but chiefly his mofl fecret ac-
tions, and the difpofitionsand purpofes of his
heart. How flrongly mull this confideration
affect an attentive mind ; " Had I the
•* command of univerfal nature, fo that I
*' could tranfport my felf whither I pleas'd
** for a fafe retreat, there is no pofTibility of
•« avoiding the prefence of God. If I mount
«' up to the utmoft extremities of this mate-
" rial world, even to the furface that parts
•' it from the immenle void, I fhould find
«• my felf there within the verge of his fove-
«« reign dominion. If I defcend to the dark-
" nefs which is hid from all living, there I
«* fhould be naked before him, there is no
'' obfcurity impenetrable tohis AU-fearching
•* eye, the wings of the morning are not
•* fwift enough to carry me from his pur-
** fuing hand, and the fliadows of night arc
•« as open to his view as the brighteft fun-
*^ fhine. But where the Deity is, there is the
** Power and the Underflanding which made
<« the heavens and the earth, and form'd the
" fpirit of man within him ". This cer-
tainly ought, and when it is ferioufly believ-
ed

explain d and 'vifidicated. l^y

ed and deliberately attended to, it will flrike Serm.
bur minds with the moft profound reverence, J^
which is not a weak and foolifli dread of we
don't know what, but a dutiful affection, ve-
ry natural to the human mind, arifing from
a full and rational perluafion of a real awful
prefence.

Before men of fuperior power, arid repu-
tation for wifdomj we are ftruck with awe,
add folicitous to behave in fuch a manner as
td obtain their approbation -, but thefe are
only faint images of greatncfs, that glorious
Being who is the original Fountain of all
power and wifdom, is infinitely more to be
feared, and it muft be of infinitely greater
importance to approve our felves to him, re-
quiring at the fame time much greater vigi-
lance and application of mind, becaufe his
prefence reaches to our inmofl eflence, and
he knows our fecret thoughts. The Scrip-
ture therefore very inftrudivcly defciibes the
whole of religion by that comprehenfive ex-
preffion, walking bcjore God, which fignifies
a coiiflant ferious fenfe of the Divine Pfe-
fence ilpon our minds, producing a circum-
fpe6t care to pleafe him in all things. It is
not merely an outward decorum in our coa-
R dua

258 The t)oBrine of God's Omniprefence

Oerm. du(ft, that the prefence of the invifible God

^^^' teaches us, nor only a watchful care of our
behaviour in the folemnitics of devotion, the
influence of this great article of religion ex-
tends to our mofl hidden retirementSj and it
requires very il:ri6l attention to the fprings
and motions of deliberate adion in all the af-
fairs of human life, as being all equally Jiaked
and opened unto the eyes of him, ivith whom we
have to do^ as our Ruler and our Judge.

And if there is no darknefs or fhadow of
death where the workers of iniquity may
hide themfelves, if ihtix fee ret fms are fet in
the light of Gods cotintefiance^ how confound-
ing muft this confideration be to the finners,
whofe confciences witnefs again ft them that
they have wilfully and habitually indulged
themfelves in wickednefs ; and if they are
thorouglily convinc'd that their tranrgrefiions
have been committed in the fjght of that
•God, who is of purer eyes than that he can be-
hold iniquity with approbation, what ftronger
motive can there be to their betaking them-
felves to his mercy by a fpeedy repentance ?
On the other hand, it yields mighty confo-
lation to fincercly good men, that a defire of
approving themfelves to God rules in their

hearts,

explaifid and vindicated. 25^

hearts, and by it they have form'd their con- Serm.

VTT

dud: ; the rafli cenfures and erroneous judg-^ y_

ments of fallible men concerning their ^&\-
ons, do not greatly diflurb their minds, fince
they are confcious to themfelves, of having
cndeavour'd by an uniform integrity of heart
^nd life, to obtain the approbation of an un-
erring Judge.

2dl)\ This is a fure foundation of hope and
confidence to good men in all the vicilTitudes
of time, and in all the dangers and diftrefTes
which befal them, for the prefence of God is
a prefence of Pouter, againft which no force
can prevail, and of Wifdom which no device
can over-reach. The mofl formidable ap-
pearances are frequently controul'd, and the
mofl threatening tendencies over-rul'd by Di-
vine Providence to happy ifTues, for the de-
fencelefs who trufl in God, and caft their bur-
dens on him. * God is our refuge and firengthy
a very prefent help in trouble. Therefore we
will not fear J though the mountains be carried
into the midjl oj ibefea. Though the waters
thereof roar and be troubled ^ though thenwun^
tains Jim he with the fwelling thereof. It is

* Pfal. xlvi. I, 2, 3.

R 2 trucw

26o The DcBrine of Cod's Omniprefencc

Serm. true, the care of Providence is to us invifible,
^^^' and we cannot poflibly penetrate into the
methods of its interpoiition, nor into its de-
signs j yet it mufl be a perpetual fource of
comfort to good minds, that the eyes of
God run to and fro throughout the earthy to
flrew himfelf firong in behaf of them whoje
heart is ferjeB towards him *. He does not
indeed give them a perfed: fecurity againft
troubles, to which the condition of man is
always liable in this life, and we have none
of us reafon to expert an exemption ft-cm
them J but it ought to give us peried con-
tentment, and we (hould acquiefce in it with
plealure, that God is ever near to us, that his
wifdom governs the world, and direds the
whole feries of events in it.

3^/y, If God is every where prefent, he is
every where to be worfhippcd, his Perfecfti-
ons not confin'd to any place, arc to be ac-
knowledg'd and ador'd by his reafonablc
creatures in all places. To imagine that the
Deity dwells in temples made with hands ^ as
if his prefence were appropriated to them, is
a very unworthy notion. Indeed as public

* 2 Chron. xvi. 9.

worfliip

explain d and vindicated. %(i\

worihip is reafonable, that is, that men pro-ScRM.

fefling to believe in God fhould joyn toge- ^"'

ther in calling upon his name ; it follows,

that proper places fhould be provided for it ',

but that is only for the conveniency of the

worfliippers, not as if God v^xre more accef.

iible, or better difpos'd to hear prayers and

accept fervices, in one place than another.

There may be, 'tis true, peculiar manifefta-

tions of the Divine power and glory in fome

parts of the creation and not in others ; the

heavens are therefore called the throne of

God, and his habitation, becaufe there the

fplcndor of his Majefty and his high Perfect

tions fhine moft illuftrioufly, in the view of

thofe creatures which are the beft qualified to

difcern it ; but his EfTence, infinitely perfedl

in wifdom and power, is equally prefent in

all places. In like manner, during ihtyewijh

policy, fome places were held mor? facred

than others, as the tabernacle which Mofes

made in the wildernefs, and Sokmon\ temple,

becaufe God was pleas'd, for fpecial rc^fons,

to appropriate to them the external fervice, he

then appointed to the IJraelites, and to diflin-

guifh them by vifible extraordinary tokens,

called his Prefence -, but thefc fpecial reafons

R 3 have

262. ^hc Doclrine of God's Omiiiprcfence,

Serm. have long ago ceafed, and now, according
to the more pure and fpiritual form of reli^
gion which our Saviour has inftituted, where-
^ver men wcrpnp in fpirit and truths where-
ever they call on God oqt of a pure heart,
fearing him and working rightequfnejs, they
are accepted. Nay, excepting the reafoq
already mention'd, the conveniency of nu-
merous aflemblies, which only relates io pub:-
lie worfliip ; excepting this, I fay, to make
a choice of places for devotion, as imagining
greater hnCiMy in fome than others, is at
bed but filly liiperfcition, if it is not rather
to be imputed, as in fome cafes certainly it
is, to a vain hypocritical pretence of zeal,
which the God of truth never approves. Our
Saviour therefore enjoyns his difciples, that
they may have the clearer and more fatisfy-
ing evidences of fincerity in their own minds^
to choofe the greatefl fecrefy for their pri-
vate worfhlp, to retire into their clofets^
and pray to their heavenly Father^ who fees
in fecret, and is pleas'd with that undillem-
bled piety which honours him as an Omni-
prefent God.

Lajlly, This dodrine Ihews the abfurdity
cf worflfipping idols, Gods that are ac-
knowledged

explain d and 'vindicated. 263

knowledged not to be every where, are notSERM.
worthy of religious rcfped: any wherein reall- ^^'
ty, and by nature they are no gods * as St. Paid
fays very judly concerning them, they are ly^
ing vanities-, fo the Scripture often calls them,
their divinity, the mere fi(5tion of the hu-
m^n imagination j but by the confeffion of
their woriliippers, they have only a limitecj
prefcnce, power and underf^anding, godjj
only of particular countries, or perhaps only
of particular places in them, gods of the hills
and not of the v allies j and how they came
by their feveral fituations, and had their
dill:in(5t provinces aflign'd them, their vota-r
ries cannot pretend to tell, which one would
think, fhould be an infuperable difficulty at-
tending the very foundations of their fuper-
flition. Who can give a reafon for Cheme/h
his being the god of the Moabites, and why
Milcom fhould exercife his godfhip over the
children of yfz«wt?« ; and if the titles of the tOr
pical Deities cannot be made out, the honours
paid to them may be mifplac'd, and men be
ferving the wrong god. But it is needlefs tq
infift on particular arguments, againfl a de-

* Gal. iv. 8.

...1. .. 1

p. 4 VQtipn

264 ^^^ DoBrine of Gocts Omniprefence, &c.

Serm. votion which, in the whole of it, is fo ap
VII. ^

parently irrational, That fupreme eternal

Being who has manifefled, and does flill
manifeft his power and intelligence, and
thereby his cfTential prefence every where, is
alone worthy to receive the praifes, the re-
ligious homage and adoration, of all intelli^
gent creatures in heaven and earth, and is
injer nigh fo all that call upon him in truth.

SpR-

( 26? )

S E Pv M O N VIII

Pod's Almighty Power, by what Ad:s
manifefted, and in what Senfe tq
be underftood.

Gen. xvii, 1 1.

Sbe Lor J appeared unto Abraham and /aid
unto himy 1 am God Almighty.

AS the idea of power is one of the moflSERM,
familiar to our minds, it arifes from VIII.
a piultitude of occafions, frora an attention ^■''^^^*^
to our own activity, and the many changes
we fee in material objects, which lead us to
the confidcration of a caufe or caufes, that
is, power producing them ; fo Omnipotence
is one of the firfl perfections which reafon
has taught men to afcribe to the Supreme Be-
ing. We cannot avoid obferving a great di-
yerfity of operations and cffed:s, a-nd confe-

quently

266 God's Almighty Power ^ by what a5ts manlfefted^
Se RM. quently a great difference m the degrees of

vni. powers but the higheft meafure of this per-
fedlioii mull: belong ^to tlie iird univerlal
Caufe, whofe charad:ers have in the preced-
ing difcourfes, been prov'd, and indeed by
all who believe his exiftcncc, are acknow-
ledg'd to be intelligence and activity. If there
is one immenfe, necelTarily exifling and e-
ternal Spirit, the deligning original Author
of all appearances and of all powers, diflincfl
from his own, in the univerfe, his power
' muft be the greatefl of all, nay, the greateil
and moft abfolute that can be, for it mull
be lufficient for its own produdtions, fupe-
rior to all v/hich are derived from it, and to
fuppofe the poffibility of a greater, is to fup-
pofe that a fupcrior power may proceed from
an inferior and infufficient caufe, or from no-
thing. Accordingly, all of mankind who ac-
knowledg'd the one fupreme eternal Deity, ■
have conftantly agreed in attributing to him
the charadler which the God of Abraham
claims for himfelf, that he is Almighty ; how-
ever they might differ in their notions con-
cerning his other perfedlions, here they are
unanimous. The idea of power always ac-
companies that of Divinity ; the prophet /-
faiah therefore, having afferted the fuprema-

and in what Senfe to be underfloQd. ^67

cy of the God of I/rael^ which is prov'd by Serm.
his wonderful works, reproaches the heathen ^^^^•
idols with weaknefs, he calls upon them to
fhew their Godhead by the operations of their
power, either in doin^ good or evil *, for ai)
impotent God is an abfurdity, in the opinion
of every man ; but if there be one indepen-
dent God from everlafting, on whom alj
things depend, there appears no colorable pre-
tence for denying that he is All-powerful.
And as this is among the iirfl principles u-
niverfally receiv'd in fpeculation ; fo it has a
moil diredl and immediate influence to the ;
purpofes of religion j for tho' all the Divine
perfcd:ions concur in exciting religious dif^^o-
fitions, and taken together, they form that
amiable character, which is the objed: of
our devout affedions ; yet the coniiderfltion
of Almighty power, in a particular manner
flrikes the mind with awe, and produces
that fear which is a great fecurity of our o-
bedience. I (hall therefore in this difccurfe
endeavour to explain the attribute of Omni-
potence, which by the cleareft evidence of
rcafon, we are convinc'd, belongs to God.
And I will, Firjly fliew wherein it confjfl.%

* Ifaiah xli, 23.

268 God's Almighty Poxverfy what aBs manifejied,
Se.rm. and by what works it is manifefted. Second-

^^^^- ly^ In what fenfe and with what limitations
it is to be underftood.

Firjiy Let us confider wherein the Omni-
potence of God conjijis, and by what works it
is manijejied. The Principle it felf, the Al-
mighty Power of the Deity, by which can
be meant nothing elfe but his infinitely ac-
tive Nature, is too high for us to under-
ftand J ^11 the idea we can have of it is by
its operations, v/hich is inadequate, but it
reprefents the objed: to our minds as being
very great, fince the efteds by which we
form it, even thofe of them which fall with-
in our own particular knowledge, are fo ma-
ny and fo wonderful. All things that are
in the univerfe, the firft Caufe himfelf on-
ly excepted, are his works, and all power
is derived from him. Now, if the efFedls
vaflly tranfcend the capacity of the human
mind, how can it by iearching find oiit the
Caufe ; if we cannot reach to the utmoft
limits of created nature, nor comprehend
the produdlions of Divine Power, how (hall
we comprehend the Power it felf, which
mufl be fuppos'd to be far fuperior to thena ?
What pretence can there be for denying or
doubting that he can do whatever pleafeth

him.

nnd in what Senfe to be under flood. 26^

him, who made the heavens and all the ho/is Serm.
of them, the earth and all things that are v^
therein^ the fea and all that therein is, and
who preferveth them all ? * But we need not
puzzle our thoughts by endeavouring to i-
magine the utmoft extent of poflibility, when
wc begin to form an idea of Divine Power,
let us confider it as manifefted in ad:ual ex-
iftence, for that will furnifh us with inftan-
ces to which we fhall find our underftand-
ings unequal.

The giving being to things that were not,
is an exercife of Power which furpaffes our
comprehenfion, becaufe it is unparallel'd in
other caufes, and far beyond any activity
that we are confcious of in our felves, or
can by means of our fenfes difcern in others,
which requires pre-exiftent materials to work
upon. A power to change the exterior and
vifible forms of matter is what we can eafi-
ly comprehend, for that we find our felvea
able to do in many inflances ; and the more
difficult operations of nature in changing the
inward frame of things, whereby the fame
fubftance paffes into a variety of very dif-
ferent appearances -, for example, that which

• Nehemiah ix, 6.

is

iy6 God's Almighty power, by what a6ts manlfejled,
Serm. is now earth and water, having undergone
^ * federal preparatory alterations, becomes corrt
and other vegetables, afterwards it is convert-
ed into animal juices, from whence fome of
it perfpires in fmall particles and mixes with
the air, the reft adheres to the folid parts of
the animal body or is difcharged in various
forms : Thefe, I fay, and fnch like opera-
tions, however it may exceed our skill to i-
mitate, or even to comprehend them fully,
vet are familiar to us, being daily exemplifi-
ed before our eyes in natural generation and
corruption. But to bring fomething out of
nothing, or caufe that to exift which had no
exigence before in any form, requires a
Power fo much fuperior to ours, and is io
unlike any agency which falls within our
obfervation and experience, that no mate-
rials of our knowledge can furnifh us with
any notion of itj and this is an operation
wdiich we afciibe to Almighty God.

Some indeed have prefum'd to afTert, that
creation in this fcnfe, is in it felf abfolutely
impoflible ; fo that it pafs'd into an axiom
with the ancient Atheifts^ which they relied
on as the chief fupport of their caufe, that
nothing can come from nothing ; nay, fome
Ikeifts themfelves are faid to have acknov^r-

kdg'd

and in what Eejife to he under jiob'd.

*^ f^

/

kdsM it, fo far as to affert the eternity oFSerm,
matter, which however they believ'd, was Jrl' .
ftiil fubjed to the Power of the co-eternal
Deity, to modify and difpofe of it at his
pleafure. But tho' I grant that this philofo-
phic opinion does not Utterly deflroy the firft
and main principle of religion, and a man,
not altogether inconfiftently v/ith his beliel^-
inc!; the being of God, may entertain the no-
tion lad mentionedj that is, concerning the
eternity cf matter ; yet I mufl obfervCj that
thcfe philofophers feem not to have duely
confidered the true notion of abfolute eterni-
ty, which includes felf-exiftence, necefTary
exiftenceand independence j characters which
can never reafonably be attributed to merely
paffive unintelligent things, and therefore, as
has been already fhewn, they cannot be abfo^
lutely eternal, but their very being as well
as their forms and appearances, mufl be pro*
duc'd by the Divine Power : But indeed if
we attend to the proportion it felf abflraft-
ly, fbat Nothi?2g can come from Nothings we
liiail fee no rational foundation, upon which
it could be received as a certain truth in this
fenfe, that nothing can poffibly be created, or
no real entity begin to be, What appear-
ance is thereof a contradidlion in fuppofing

that

272 GGisAlmighi^ Power ^by what aBs mdnifejled^
Serm. that matter, a kind of being fo imperfedl*
^^'^' intirely paflive and liable to fo many muta-
tions, Cbould begin to exift, or that it (hould
ceafe to be, by the efficiency of a powerful
agent ? Is there any abfurdity in conceiving
that there might have been more or lefs of
it than there actually is j nay, is not that a
fuppofition which our minds come eafily in-
to ? And if fo, there can appear no abfurdi-
ty in placing it within the compafs of creat-
ing power ; one can fcarcely imagine what
fliould have led men into fuch a way of
thinking, as that creation, in the ilridefl
fenfe, is impoflible, unlefs it be that they ate
fenfible it is above their own power, and a-
bove the ordinary operations of nature which
we difcern : But {hall we meafure all power
by our own fcantling, and conclude there is
none greater than what we pofTefs, at leaft,
than we can comprehend, when there are
numberlefs appearances daily in the world,
the productions of an invifible Power, which
we neither have ability to eftedt, nor can un^
derfland the reafons of them.

Yet methinks, if we attend to the opera-
tions of our own minds, the formation of
new beingj needs not appear fo flrange to us,
as to give any occafion for imagining it to

bp

ana in what Senfe to be tmder flood. 573

be impoffible j for tho' our minds are une-SERM.
qual to the produdion of new fubftances, ^JJ^
yet their works are fo far above the opera-
tions of matter, which are the objed:s of our
fenfes, that creation is not more unHke the
higheft efforts of the human capacity. The
dfing up of new ideas and fentiments in the
mind, and new difpofitions, its giving by its
own activity a new determination to the ex-
ercife of its own faculties, and railing an in-
tirely new motion in fome bodies 5 I fay,
creation is not more linUke thefe, than they
are to mechanifm, which fhews lis that ope-
rations of one fort can give us no idea of a-=
nother 3 but we have no reafon on that ac-
countj to deny the poffibiHty of them. Sup-
pofmg an intelhgent being to have no idea
of felf-determining power (which is no im-
poffible fuppofition, for there does not ap-
pear to us any fuch connexion between the
ideas of perception and felf-detcrmining ac-
tion, but that they may be feparated j) fup-
pofing this, I lay, fpontaneous adion would"
feem as ftrange to fuch a being, as making
fomcthing out of nothing does to u?, and
there would in that cafe, be the fims reafon
for denying the poffibility of the former, that
toy man has for denying the otk^r 3 indeed
S th®f©

274 ^^^'^ Almighty Power, by what aBs manifefied^
Serm. there is no more reafon in either cafe,

^^^^- than a blind man has to deny that there is,
or can be, any fuch thing as hght or co-
lours.

But why {hould any man imagine that the
power of bringing things into being from pure
non-exi(lence, is abfurd, who rcfleding on
himfelf, is naturally led to conclude, that
he began to be, and therefore is an inflancc
of a new fubftantial produdiion, by creating
Power. Every man knows that his own per-
fonality, that is, his confcioufnefs had a com*-
mencement, and is of no very long duration
(for the arbitrary fuppoiition of the pre-ex-
iftence of fouls even from eternity, we may
pafs by, as a conceit not worthy of our no-
V tice, being fupported by no kind of evidence ;
nor is the creature here fpoken of a new fpi-
ritual fubftance abftradlly, but a new perfon ;)
and fince this thinking confcious Self, a fub-
flantial Being, of whofe exiflence we have
the greateft certainty, began to be, not of it
felf, but produc'd by a Caufe, it m.ay be to
us a fatisfying proof of creating Power ; for
what greater difficulty can there be in con-
ceiving that God made heaven and earth, than
in conceiving that he formed the felj-confcious
fprit of man within hitn^ Is matter any

more

and in what Senfe to be under flood. 275

inore real than the principle of thought andSERM.
volition, and could not the Power which /^*^^'
gave exiftence to the ohe^ alfo produce the o~
tber. To fay that the fpirit is no more than
a certain modification or quality of matter,
arifing from the figure, colnpofition and mo-
tion of its more fubtle parts, is a pretence
wl^iil^have elfewhere difprov'd, and fhall
not now cbnfider it. But without entering-
into any inquiry concerning the nature of
fubftances, material or immaterial, and the
power they may pofiibly be endued with,
of which we have very litde knowledge; any
man who calmly attends to the beginning of
his own perfonal exiflence, that is, of his
confcious thinking, muft fee in it an ex-
ertion of power of which he can form no di-
flind: idea, and which he cannot but be con-
vinc'd is to him as inexplicable as the creation
of the material world.

But tho' creation in the flrideft fenfe, or
making things out of pure nothing, is far froni
being abfurd, indeed there lies no jufl objec-
tion againfl it, for its being incomprehenfi-
ble to us is no argument at all, fince it doe^
not appear to our minds impoftible, or to im-
ply a contradidion ; on the contrary, we
have great reafon to believe that both our
S z own

276 GcisAhn ighty Power, by what ciBs jnaftifeftedj
Serm. own rpirits, and the matter of the univerfe,

VIII. ^vej-e oris^inally the produd:lons of infinite
Power, out of abfolute non-exiftence : Yet
creation, in this flridtefl ienfe, is not the
principal and nicfl obvious manifeftation,
whereby we underftand the invifible things
of God, his eternal Power and Godhead ; but
that which may be alfo, and ufua]J|^^^l-
cd creation, and which by the cleareft evi-
dence of reafon we know to be the work of
the Deity, namely, the difpofing all things
in the world into the regular forms which we
fee, and framing them into vaft and beauti-
ful fyflems, which comprehending an infi-
nite variety of parts, all plac'd in the mofl
exa6l order, and all confpiring to make one
harmonious whole, (liew not only the per-
fect intelligence, but the acflivity of the great

; Author, and that he has an unlimited com-

mand over univerfal nature. When we con-
fider that he fdleth the number of the liars and
calleth them all by their names, he cover eth the
heaven with clouds, and prepareth rain for
the earth, he giveth fnow like wool, and feat -
tereth the hoar-frojl like afjes ' : He flretcheth
»Ht the tiorth over the empty place, and hang-

» Pfal. cxlrii.

eth

and in what Senfe to be under flood. 277

eth the earth upon nothing ; he hindcth up the Serm.
waters in his thick cloudy and the cloud is not ^ VIII.
Tent under them \ He hath meajhred the "wa-
ters in the hollow of his hand, and meted out
the heaven with a fpan, and comprehended the
duft oj the earth in a meafure, and weighed
the mountains in J c ales, and the hills in a ba^
lance'' 'y when, I fay, we con fider all this,
we mufl conclude that great is our Lord and
of great power, thefe are only a part oJ his
ways, how little a portion is heard of him,
but the thunder of his power who can under-
fiand ' ?

For it is to be obfcrv'd, that the power of
a voluntary agent mufl flill be fappclcd fa-
perior to all its efFcds, all his flrength is not
exhaufled in his works, but the virtue which
produced them is fufFtcient to produce more :
So that tho' we knew all the works of God,
which we do not, we (hould not thereby be
able to make a judgment concerning the ut-
moft extent of his power, which remains
one undecaying principle of operation, fuf-
ficient for new productions beyond what we
can imagine. But the eifeds of Divine Om-
nipotence which actually exift, far furpafs

« Job xxyi. ^ Jfaiah xl « Jobxxvi. 14.

S 3 Qur

278 Gois Almighty Power ^ by what aBs manifefied^
Serm. our compiehenfion. It is one advantage not
^^^^' unworthy of our notice here, which we have
by the modern improvements of natural philo-
fophy, that thereby our idea of the works of
God is greatly enlarged. Formerly men
were ufed to think that this earth is the only
habitation of living creatures, except that the
angels, pure fpirits, who require no fuch
place of abode, ftand in the immediate pre-
fence of God, and furround his throne in the
heavens. But later and more accurate obfer-
vation has given men reafon to believe that
other bodies of a vafl magnitude, within the
folar i^yftem, and of a conftitution not un-
like that of our globe, are alfo inhabited.
"Why fhould it enter into our minds to ima-
gine that fuch flupendous orbs are made for
nothing, but to be very imperfedly difcern'd
by mankind ? Is it not much more rational
to think, that fincc they are fitted for beings
©f a conflitution like ours, they are pofTefs'd
by fuch, and that by their conflant rota-
lions round their own axis, and by their pe-
riodical revolutions about the fun as their cen-
ter, they are illuminated and warm'd by it
in the fame manner as the earth is ? Nor is
it unlikely that the fixed flars, fliining by
their own unborrowed light, at fo prodigious

a diftancs

and in what Senfefo be underftood. 279

a diftance from us that no iudement can beSERM.

VIII.

made of it, are the centers of other fyflems, .

each of them perhaps as large as this, and
how many there may be of them, and how
remote from each other as well as from us, no
one of mankind can pretend, with the leafl
degree of probability to conjedlure. Thefe
fpeculations, which in the main feem to be
jufl, being founded on obfervation of the
magnitude and diftance of the heavenly bo-
dies, and their vilible variations, tend to give
us a very magnificent idea of the works and
the power of God. How wonderful are they?
How great is H^, worthy to receive glory and
honour^ who has created all thefe things for
his. good pleafurCj who has rais'd worlds a-
bove worlds, far beyond the reach of hu-
man knowledge, all of them ftock'd with
proper inhabitants, qualified to underfland
and admire his perfedions difplay'd in them^
and to {hew forth his praife.

But the everlafting God, the creator of the
heavens and the eartli, fainteth not nor is
weary, his hand is not fhortned, nor has his
ilrength fufFer'd any abatement by all he has
done. It is impoffible for us to imagine what
works of the fame, or of different kinds, he
is able to produce. One thing we are fure
S A^ of,

^ 8 0 God's Alfnighty Power, by what a£is manlfefted^

Serm. of, and it gives us a very avi'ful idea of his
^m- Omnipotence, that he can deftroy his own

^^^*^ works J for the power which has made, is
fufficient to unmake, and the beings which
owe their exillence originally to him, and
continually depend upon him, mufl ceafe to
be at his pleafure. He can unhinge the
whole frame of nature, and diflblve the great
fyftems which his Power has rais'd. It is
net fo eafy for human force to demolifli the
fabric, which with great labour it has txtdi-
ed, as for Omnipotence to reduce the hea-
vens and the earth to their original chaos ; for
they can none of them make the leafl refifl-
ance to his will. Thus the Scripture elegant-
ly defcribes the fovereign dominion of Al-
mighty God over the world, and his power
to remove thofe parts of it which feem to be
built on the mod ftable foundation ; he re^
moveth the mountains and they know it not, he
overttirneth them in his afiger, he poaketh the
earth out of her place and the pillars thereof-
tremble ; he commandeth the fun and it rifeth
not^andfealeth up thejlars\ The pillars oj hea-
ven tremble and are aftonipded at his reproofs
ke divideth the fea with his power ^ and by hi a

» Job ix.

under^

and in what Senfe to be iinderjlood. 28 1

wider Handing he fmiteth through the proud \Serm.
He rebuketh the lea and maketh it dr\\ and iJii' .
drieth up the rivers. The mountains quake
at him and the hills melt^ and the earth is
burnt at his prefence '. So that if the whole
world is not involv'd in confufion, and the
frame of nature does not fuffer an univerfal
diflblution, it does noc proceed from any
defed: of power in God, but from the per-
fedlion of his wifdom and goodnefs, which
leads me to obferve,

2dly^ The manifeftation of the power of
God in preferving his creatures, as he origi-
ginaliy gave them being, and in governing
them. The whole univerfe fubiifts by the
word of his power, and all the parts of it,
with their various motions and changes, arc
fo dired:ed by his mighty providence, as to
anfwer the ends for which they were made.
I obferved before ' , that fome of the greateft
and moft common appearances of nature are
not to be accounted for otherwife than by the
interpofition of the Divine power. And tho*
this is often the lefs attended to bccaufe of the
apparent uniformity in the courfe of things,
Y^^hich perhaps unthoughtful men confider as

» Jobxxvi. ^ Nahurai, 4,5, = Difcourfe 7th.

if

282 God's Almighty Power, hy what ddfs manifejled,
Serm. if they foUow'd by a kind of natural neceffi-
J^J^ ty, rather than intelligent diredtion j yet a
lerious reflexion would fatisfy us that the hand
of the Lord does all thefe things, that it is Di-
vine Providence which upholds the order of
the world, and rules the courfe of nature,
•which makes the day fpring know its place,
and flr etches out the Jhadows of the evenings
that commands the fun to fhine by day and the
mooji by night, that prepares a place for the
rain, and a way for the light Jiing of thunder^
that maketh the herbs to grow upon the earth,
and brings the fruits to perfedion, that fixes
the limits of the fea and the dry land j I fay,
the Providence of God does all this as truly,
and by as real an efficiency, as if there were
no order and dependence of things, no gene-
ral laws by which they are govern'd, but the
appearances of every moment were fo many
feparate, independent effects, requiring, each
a feveral caufe, or at leafl, a feveral uncon-
nedled exertion of power to produce them.
The wifdom of God is confpicuous in the
fimplicity of his providential adminiflration;
at leaft, our finite underflandings are enabled
to difcern and to admire his counfel in the
regularity of his works, by what we call fim-
plicity, as being more eafy to our underiland-

ings,

and in what Benfe to be under jiood. 283

ings, tho* no more eafy to his infinite powerSERM.
and wifdom. When we fee a train of events ^^^^•
following each other in orderly fucceffion,
and a multitude of effedls depcndon onecaufe,
it gives U8 a delightful idea of wife and iteddy
counfel in the government of the world, and
we are thereby direded to form our fchcmes
and take the mcafures of our condud: in life:
But it would be extremely ftupid fo to engage
our attention to the fettled courfe of events, as
to overlook the invifible power which governs
them, not to behold the majefly of the Lordy
nor regard the operations of his hands,.

Yet God does not confine himfelf to what
are commonly called the laws of nature,
really no more than the ordinary feries of his
own operations, for inanimate things, which
we arc here confidering, do not properly o-
bey laws, they are ruled only by an imme-
diate influence of power, which they cannot
refift ; but, I fay, God is not confin'd to
thele laws, fometimes he ads againfl the
common courfe of nature, whereby he mani-
fefls his power, not as if it were really grea-
ter in thefe inftances, or the operation more
difficult to him ; but to awaken the atten-
tion of men by an extraordinary interpofition,
and excite them to their duty. Of this fort;

of

2 84 God's Almighty Powef\by what aBs manifefted,
Serm. of works were the great flood, whereby the
^^^^- old world of the ungodly was overt hr own ^ the
confuming of Sodom and Gomorrah by fire
from heaven, the dividing of the red fea, fo
that the Ifraelites were preferv'd and the E-
gyptians drown'd, the terrible convulfions of
nature at the giving of the law in the wilder-
nefs, the preternatural events which accom-
panied the death and refurreftion of our Sa-
viour, and many m/iraculous works done by
him and his apoftles, of which we have clear
hiftorical evidence. 'Tis true, we cannot be
abfolutely certain from the nature of the
things themfelves, that all thefe, and fuch
like events, are the peculiar works of Omni-
potence ; how far the capacity of inferior
unfeen agents may reach, and what pow-
er they may have, by Divine Permiflion, o-
ver what is commonly called the courfe of
nature, we know not 5 but this we are fure
of, that there is one eternal King whofe
throne is prepared in heaven and his kingdom:
is over all, the Fountain of all power and
authority ; and if his miniflring fpirits are a-
ble to effed: fuch prodigies as are aflonifliing
to us, this heightens, inflead of leffening our
idea of his Majefly, fmce the higheft of them
are under his command, and abfolutely fub-

njid in what Senfe to be under flood. 285

]zdi to hisdifpofal, holding their powers, andSERM.
the very foundation of them, their being, by ^^^^'
no other tenure than his free gift.

3^/y, The Perfection of God's fupreme
power is difplay'd in the manner of his ope-
ration, which is, not like that of finite ac-
tive beings, gradual and fucceffive, painful
and laborious, but his work is as eafy to him,
as it is irrefiflible by any oppofite ftrength ;
and if there be a repetition of Divine ad:s,
or a continuance in working, that does not
arife from any difficulty he finds in the exe-
cution of his purpofes, which is the cafe with
inferior agents, and the caufe of their leifurely
proceeding. But the greateft of all the works
of God, I mean the moft incomprehenfiblc
to us, perhaps to any finite mind, is, and mui[l
be perform'd in an inlbint, that is creating
things out of nothing, or giving them the
beginning of their exiftence 5 for the tranfi-
tion from nothing to being admits of no fuc-
cellion. We have however, fome faint im-
perfedt image of the Divine operations in the
activity of our minds ; for tho' we are flow
and weak in underftanding, and the defeat
of our knowledge mufl be fupplied, fo far
as we are able to fupply it, by confideration,
that we may form our purpofes as wifely

as

286 God's Almighty potvery by what a£ts majtifejled,
Serm. as we can, yet when they are form'd, the
Jj^j execution is neither tedious nor difficult,
within the narrow fpherc to v/hich we are
confin'd. We are not confcious of any thing
but the mere determination of the will, than
which nothing can be conceiv'd quicker in
producing its immediate cfFedl, that moves
the organs of the body, which alone arc
properly, tho' not abfolutely fubjedl to the
mind 5 more diftant works neceffarily require
longer time, from the nature of material in-
ilruments, and the imperfed power we have
over them. But if we fuppofe a fpirit inti-
mately prefent in all parts of the univerfe,
having a more perfedl knowledge of, and
abfolute dominion over every thing in nature,
than we have over the nearefl and moft im-
mediate organs of fenfation and motion ; thig
gives us a faiiit notion of the Divine power,
and the manner of its exercifs j it operates
with the moft perfedl eafe and without any
refiflance, the counfels of God are fulfilled
only by his determining them to be done -,
by the word of the Lord were the heavens
made^ and all the hofls of them by the breath
9f bis mouth *', and when he fendeth forth his

* Pfal. xxxiii. 6.

com-'

and in what Senfe to be under flood, 287

commandment ii-^on earthy his word runneth Se^m.
very fwiftly, giving fkoWj hoar-frofl and ice : .r-^^^Jj
Again J hi jenas his powerful word and melteth
them, and caufeth the waters tofow *. From
this imperfedl account it appears, that we can-
not think too highly of the power of God,
which is abfolute, and properly called Almigh-
ty, fince to it the v/hole world and all things
therein owe their being and perfection j for
no rcafon can be affign'd why any thing
within the bounds of poffibility, fhould not be
if God pleafes, feeing it requires no more
power to produce it, than has been adually
manifefted in the produdion of that whicli
does exift. I come in the

2d place, to confider in what fenfe, and
with what limitations, the doctrine of Divine
Omnipotence is to be underftood. And the
firft and moft obvious limitation has been juft
now inlinuated, namely, that when it is faid
the power of God is infinite, the meaning is
not that it reaches beyond poffibility, or ex-
tends to the doing of what is in it felf im-
poiTible, that is, implies a contradiction. The
meafure of poffibility to us is inconceiva-
blenefs j that of which we can have no idea,

* Pfal. cxlyii.

but

288 God's Almighty Power ^by ivhat adU matiifejled,
Serm. but that reflediing on it, appears to be no-
^^21^^ thing, we pronounce impoffible, and not to
be effe6ted by any power. I do not intend
by this that wc (hould call things impoffible,
or pretend to judge that the Power of God
cannot produce them, merely becaufe we
cannot comprehend, or have any idea at all
of the manner of operation, but where there
is an apparent inconfiftency in the idea of the
effed, fo that one part of it neceflarily de-
flroys another, for that is really the idea of
nothing, which is not the objed: of power.
To fay that by the Power of God, a thing
may be and not be at the fame time, that a
whole may be no greater than one of its parts^
that number or magnitude may be at once e-
qual and unequal, that bodies, contrary to
their nature, may be without folidiiy, and
be in different places at the fame time -, to
fay that thefe and fuch like abfurdities may
be effeded by the Power of God, is only to
fet his power in a ridiculous light, and to de-
ftroy all the foundations of our knowledge^
And it is abfurd to imagine, that the Being
of God himfelf, and his attributes, elTentially
unchangeable, are fubjed to any power wljat-
«ver. And therefore,

tdly^ We

and in what Senfe to be under ft ood. 58^

2^/v, We ought not to afcribe to the Power Serm.
of God any thing which is unworthy of his ^l^^*
other perfections, any thing which is incon-
fiftent with the wifdom, or the moral reditude
and goddnefs of his nature ; for that is ab-
lurdly to fet the attributes of the Deity at
variance with eath other, and to difhonour
his true charader, under the pretence of mag-
nifying his power. Men may foolifhly ima-
gine, that what they call arbitrary power, is
a moft exalted and glorious condition j judg-
ing not by any real perfedion in the thing it
felf, but only by the diftindion and fuperiori-
ty which it gives them above others If by arbi-
trary power be meant that which is indepen-
dent and liable to no controul from without,
in that lenfe it does belong to Almighty God ;
but if it fignifies a power of ading accord-
ing to mere will and pleafure, without any
regard to right and reafon ; this is lo far from
being in it felf an excellency, however it
may be defir'd by weak ambitious mortals^
that nothing can appear more deform'd, and
odious to the unbias'd human mind. Cari
any man calmly confidering, and not under
the influence of pafTion, think brutal force
amiable, that is, force feparated from reafon,
equity a'nd goodnefs ; rather does it not fill
X the

290 God's Almighty Powers by what aBs manifejled^
Se RM. the mind with horror ? If we compare hu-

^^^^' man governments, of thefe diredlly oppofite
characters, the one limited by law and ju-
ftice, where the rights of fubjedts are fecured
on the fame equitable foundation mth the
prerogative of the prince, and equally fafe
from violent invafion j the other wholly def-
potic, where the lives, liberties and eflates of
men, are abfolutely fubjed: to the caprice of
a paffionate mortal, accuflomed to tyranni-
cal cruelty, and flatter'd into an opinion that
it is the highefl: glory, which the human na-
ture is capable of being rais'd to ; upon fuch
a comparifon, it will be eafy to determine
whether arbitrary power, in the fenfe alrea-
dy explain'd, be a real perfection in the e-
fteem of intelligent beings. Far be it from
us to entertain any fuch notions of the Di-
vine dominion, which, tho' it be abfolutely
uncontroulable, that is, it cannot be refiiled
by any oppofite ftrength, for who can ftay
God's handy or fay imto him^ what do ft: thou f
Yet is always exercis'd with perfect wifdom
and moral rectitude. It is therefore alike im-
poflible to alter the nature of things which
he has made, that is, make them to be what
at the fame time he has made them not to be,
(that were to deflroy the power by which

thej

and in what ^e7ife to he underflood. 2gi

they are produc'd and do fubfift) and for himSERM.
to ad: againft that invariable reafon which ^ ^_
muft always appear to his perfect underftand-
ing, ^nd againft his moral perfedtions which
are, equally with power^ infeparable from his
elTence. And for this reafon the Scripture
juftly afferts moral evil to be impoflible for
Cod, or any thing which fuppofes him to
have done amifs ; as when it fays that it is
impoflible for him to lie, and to repent ;
which impoflibility, tho* in fome refpeds d'lf^
ferent from what is meant by a contradidion
in the nature of things, yet ftands upon as
fure a foundation j for the attributes of God
which are called moral, do as really and im-
mutably belong to his nature, as his natural
perfedions, and are as neceflary a part of his
charader. Thus Elihu excellently fpeaks
concerning the government of Providence *,
Far be it from God that he fiould do wicked-
nefSy and from the Almighty^ that he fhould
tommit iniquity. For the work of a man fh all
he render unto him^ and caufe every man to
find according to his ways. Tea^ Jurely God
will not do wickedly^ neither will the Almigh-
ty -pervert judgment. And this, inftead of

* Job xxxiv. !o, II, \z.

T 2 iiiewi/ig

2 9 2 God's Almighty Poiier, by 'what aBs hianifefted,
Serm. (hewing any defedl of power, arifes from the
^1^^- plenitude of it, for, as Elihu adds in the 13th
verfe, IVho hath given him a charge over the
earth ? or nicho hath dijpojed the whole world I
Men are therefore tyrannical, becaufe they
are impotent ; a lecret confcioufnefs of de-
pendent, precarious power, and a mifgiving
fear of harm from others, whom their paf-
fions reprefent as formidable enemies, put
them upon exerting their utmoft ability, in
executing their wrath without delay j but he
who is fecure in his unchangeable AU-fuffi-
ciency, abfolutely independent, and there-
fore incapable of fear from any adverfe pow-
er^ or of any other pafTion which terminates
in felf-defence, can never be tempted to adt
otherwife than according to the moil perfed:
wifdom, red:itude and goodnefs.

To form in us a right temper towards
God, and that affectionate practical regard to
h'm, which is our principal duty, we£hould
carefully endeavour to have jufl notions con-
cerning his government (I mean that which
is moft flridly and properly fo called) over
rational and moral agents : The fole founda-
tion of it cannot be the natural attribute of
Power, for that alone can never produce fuch
obedience, as the voice of our own reafon will

pronounce

and in what Senfe to be under flood. 293

pronounce truly good, and acceptable to theSE^RM.
Deity. So the human mind is conilituted, as,^__^^
neceflarily to difcern the difference betweea
moral good and evil, and be directed to forn^
its conduct by a regard to that difference, o-
therwife it cannot enjoy inward tranquillity
with felf-approbation. If this be the inva-
riable law of our nature, the declared will of
any being, how powerful foever, cannot be
the rule ot our actions, inconfilfently with
our original moral fentiments, nor indeed a-,
ny farther than as it appears agreeable to
them. The true foundation therefore ot
God's moral government is, not his abfolute
power to difpofe ot the creatures as be plea-,
fes, but the unchangeable rectitude and good-
nefsof his nature, manifefled in that moral
human conftitution, of which he is the Au-
thor } tho' the confideration of his natural do-
minion powerfully enforces our obedience, as
containing motives that rationally work upon
our hopes and fears, which are not indeed the
original fprings of morality, but of great ufe,
Specially in this imperfect ftate of trial, to
fupport the mind againft temptations, and
anfwer objections taken from the feemingop-
pofition of virtue to our intereft.

T 3 Again,

294 God' s Almighty Power, by what a^s manifeded^
Serm. Again, we naturally con fider all juft go-

^^*^* vernment over intelligent agents as intended
for their good ; fo that 'tis fcarcely pofTible,
any power or authority over men, fhould ap-
pear to the human mind amiable, vi^hichdoes
not puriue this end : The ilime is the great
ruling principle of action in every good mem-
ber of fociety as fuch .nd he fludies accord-
ing to his flation and capacity, to promote
the public benefit in the bed manner be can^
If the true intereft of a community were uni-
verfally known, and all the members fincere-
ly dispos'd to purfue it uniformly, there
would be no occafion for laws ; but there-
fore they are necefTary, becaufe many of the
fubjects are ignorant of their duty to the pub-
lic, or may be diverted from attending to it,
by their private irregular affections and pal-
fions. Human civil conflitutions provide a-
gainfl tliefe inconveniencies as well as they
can, tho' flill but imperfecdy ; thofe forms of
government are the befl, which moft effec-
tually preferve the power of legiflation from
the influence of human palllon, caprice and
corruption, and fecure its continuance in oer^
• fons of the greatefl reputation for wifdom and
• integrity ; for thefe are the characters of high-
cfl authority among rational beings, and

which

V^V''NJ

and in what Set?fi fo be tmderjlood. 20 m

which only are regarded by ingenuous minds : Serm.

Penalties added to Laws, which derive all V^'J'

their force from meer power, cannot produce

a willing and reafonable obedience ; and, as

St. Paul juftly fays, * fuch laws with fancti-

ons, were made, not for the right eons y but for
the difobedient and the lawle/s.

But the Divine moral government, as the
obligation it lays upon us, cannot be fatisfied
otherwife than by an intelligent and affec-
tionate obedience, fo every part of itsexercife,
carries the cleared evidence of wifdom, equi-
ty and goodnefs, the flable foundations of
authority which reafon cannot reiifl. What'
ever God requires of us, he at the fame time
Jhews to be goody perfectly agreeable to the
cool didtates of our own underflandings j ei-
ther what appears intrinfically good at iirfl:
view, fuch as the love of himfelf and our
fellow creatures, or what, upon calm reflec-.
tion, we mufl difcern to have a neceffary con-
nexion with thofe principal duties, as plain
confequences from them, or as proper means
in order to our performing them. 'Tistrue,
that for the purpofes of morality, as well as
of civil government, every lubjed has not fuf-

* 1 Tim. i. 9.

T 4 iicicat

296 Go(j^s Almighty Power, by what acis manlfejled-^
Serm. ficient knowledge to difcover the beft means j

^^^^- and therefore God may condefcend to inter-
pofe (as he adtually has interpofed where he
has granted a revelation to men) for promo-
ting true moral piety and virtue, to eftablifh
certain pofitive inftitutions, which are pnly to
be confidered as means of religion j but even
thofe pofitive inftitutions, at leaft in Chrijiia-
nity, may be dikern'd, by attentive minds,
to be eminently ufeful to the moral ends for
which they are appointed, and fo far they
ftand upon a moral foundation : And where
the ufefulnefs of fuch poiuiye appointments
cannot be clearly difcern'd, our obligation to
the obfervance of them does not arife from
God's abfoJute fupremacy and natural domi-
nion over us, which cannot produce a rea^.
fonable and liberal fervice, but from a firm
perfuaiion of his immutable rediitude and
goodnefs, and of his unerring wifdom : Tho'
we do not at firft view, fee the propriety and
expediency of every fuch inftitution in parti-
cular, yet deference to the perfedl wifdom
and goodnefsof our Ruler, who appointed it
for our advantage, does rationally determine
us to ufe it, with diligence and the beft appli-
cation of our thinking powers, that we may

obtain

and in what Senfe to be imderftood. 29=7

obtain the benefit by it which he graciouflySERM. .
intended. ^^^^•

Thefe, I thjnk, are the beft and moft be- -'

coming fentiments we can have of God's mo-
ral government J it is founded, not on his fo-
yereign irrefiftible power and natural domi-
nion, but on his abfolutely perfed: purity,
wifdom and goodnefs ; the end of it is the
moft abfolute univerfal good and happinefs
of the rational creation % its laws are perfed:
truth and righteoiijnefs^ which every proper
fubjed, that is, every intelligent creature may
fee, an^ thereby be indiic'd to yield a reafon-
able and willing obedience, which alone is
real religion, and only pleafing to him ; his
power in the adminiftration of this govern-
pient is exercisVi, not arbitrarily, but accord-
ing to the moft perfect equity, and rewards
and punifhrnents are diftributed in exact pro-
portion to the meafure of moral good or evil,
in the difpofitions and actions of every parti-
cular moral ageqt.

There is however fqme part of the Pivinc
adminiftration, which in another fenfe, with
refped: to us, may be called arbitrary; that is,
we cannot pretend to find out the rcafons of
it, but ought to reft fatisfied in the fovereiga
freedom of his will. What I mean is, that

tho^

298 Gois Almighty Power, by what aSfs manifefled^
Serm. tho' God always preferves inviolable the
VIII. rights which he has given to his creatures,
and ads towards all of them according to the
exacteft meafnres of wifdom, equity and good-
nefs, not one of them ever has reafon £0 com-
plain of being treated with an undue feverity;
yet, as it pleafes him to manifeil his power,
his manifold wifdom and goodnefs, in the
variety of his works, it is not to be expedled
that we fhould comprehend the particular
grounds of this variety, or underftand the
reafons why he makes a diftin6tion among
his creatures : This only we arc fure of, that
he never injures any of them, nay, that he
deals bountifully with all, which are the pro^
per obje(3:s of goodnefs. The Potter's power
over the clay, is a fimilitude which the pro-
phet yeremy ufes, and after him the apoftle
Pauly to reprefent the dominion of God over
the creatures, and particularly men. As the
Potter intending veffels for various ufes, out
of the fam-e mafs, arbitrarily choofes mate-
rials for the coarfer, and the finer fort, di-
flinguifhing them by his workmanfhip, ac*^
cording to the different purpofes they are de-^.
figned for ; fo the forming hand of God has
made a difference among his creatures, as it
pleafed him -, out of the fame matter, origi-
nally

a?2d in what Se?ife to be under jlQod. 299

nally alike capable of all forms, he has madeSERM.
bodies terreftrial and celeflial, with all their J^Hj
(different glories, the fliining conflellations in
the heavens, beautiful flowers, and clods of
earth. In like manner there is an apparent
diverfity in the condition of intelligent beings,
towards whom the Divine moral perfections
are exercis'd : They are of fuperior and in-
ferior orders, fome indued with higher, fome
with lower powers ^ for which diftinction, fo
far as it relates to individuals, and that they
are appointed each to their particular rank,
no reafon is to be given, but that it fo plea-
fed the fovereign Lord of all : But he is jud
and good to every fpecies, and every indivi-
dual of them, none has caufe of complaint^
but ought to acknowledge the bounty of the
Creator, whofe condition of being is better
than Non-exiftence. Particularly among
mankind, the wifdom of Providence has
feen fit to appoint a great difference in ma-
ny refpeds. Their outward eflates, the con-
flitution of their bodies, the natural endow-
ments of their minds, the opportunities fpr
improving them, and their advantages for at-
taining to the knowledge of religion ; all
thefe are very unequal ; fome are rich fome
poor^ fonie W€gk others ftrong, fome

9re

300 God's Almighty Power ^by what aBs rjiamfeftedy
Serm. are favour'd with excellent means of educa-
»^^'^- tion and inftrudtion, while others are bred
^^^^Lip in ignorance. And efpecially the privi-
leges of God's peculiar people, firfl appropri-
ated to the yews^ and afterwards enlarg'd to
the Chriflian nations, which the Scripture
highly celebrates, as they are indeed very
great, for God has favour'd his people with
an exprefs revelation, he hath f^ewed them his
wordy his Jlatutes and his judgments, while he
has not dealt Jo with other nations * ; thefe
privileges, I fay, are only to be attributed
to the diftinguifhing favour of God, It was
not for any merit in the jfews above all o-
thers, that God chofe them to be a peculiar
people unto himfelf, and the nations in which
the light of Chrijiianity has fhin'd, were per-
haps funk as deep in ignorance, fuperflitlon
and vice, as any other in the world.

But tho' in this branch of his adminiflra-
tion God may be faid to ad: arbitrarily, giv-
ing no account of his fjiatters, and it is necef-
fary that it fliould be fo, for the order of the
world and the great ends of his providence ;
yet he never a6t& againfl the rules of equity
and goodnefs towards any of his creatureSo

* Pfal. cxlvii. 19, 20^

There's

and in what Senfe to be under flood. 301

There's none of mankind left without mani-SERiw.
feftations of his mercy, and the diftinction_ ^'^^^•
he makes by difpenfing his fuperadded gifts
fiver ally as he will^ is not the meafure of his
final diftribution as judge of the world. If
he beflows his favours freely on fome, he
does not thereby injure others, ^s our Saviour
t€aches us in his parable *, applying this
moft reafonable defence of the Divine go-
vernment to the cafe of the Jews, who are
reprefented as murmuring, becaufe the Gen--
tiles, called late to the fervice of God, were
advanced to the fame privileges with them.
The anfwer is, to which there can be no co-
lourable pretence of an exception, Is it not
lawful for me to do what I will with mi?ie
own ? And in the parable, Mat. xxv. God is
reprefented as acting with fovereign freedom,
in committing his goods to the care of his
fervants, to one he delivers five talents, to a-
nother two, and to another one, according to
his own will, or according to the judgment
which his perfect wifdom makes of their fi~
*veral abilities. This unequal diftributiorl
makes indeed a difference in their capacity of
fervice, and lays a foundation for different

* Matt. XX.

degrees

Gcii Almighty poiver, by what aBs manifejied,
degrees of happinefs, which may be fuppos'd
in every ftate and every period of our exift-
ence, confiftently with the righteoufnefs and
the goodnefs of God's moral government j
but it is not the mcafure by which recom-
pences are awarded, for in the fequel of the
parable, we find they are given according to
to the improvements feverally made by the
fervants. God will render to every man im-
partially according to his own works, and
the degrees of his diligence and fidelity in
ufing the talents he was entrufted with, not
according to the talents given him, or the a-
bilities and opportunities he enjoy'd, for thefe
were properly the goods of another,

I (hall conclude with this one reflexion on
what has been lafl infifted on, that it gives
us a juft idea of the Divine government over
the moral world, (hewing in what fenfe it is
arbitrary, and in what ienfe it is not ; from
both which ufeful inftrudion arifes ; and in-
deed there is nothing comprehended in the
fupreme power and dominion of Almighty
God, of greater importance, and more dired:-
ly applicable to our felves. On the one
hand, fince it has pleafed the great Ruler of
the world, to manifeft his power, wifdom
and goodnefs, in the variety of his works, and

of

und in what Senfe to be under jl Odd, 303

of his difpenfations towards his creatures, we Serm.
ought in this to recognife his abfolute fu- ij* .
premacy, and with all humility to acquiefce
in his fovcreign and uncontroulable difpofi-
tion of things. In this great fabric of the u-
niverfe, wherein God has difplay'd the glo-
ry of his Majefty and of all his perfedlions,
it was ncceflary there fhould be a diverfity j
for in the different conditions appointed to
the creatures, and the different degrees of
perfed:ion and happinefs communicated to
them, his glory fhines more confpicuoully
than it would have done in an uniform pro-
dudiion, and in their various ways, his works
harmonioufly join in praifing him. Since
then it was neceffary that the world fhould
be diverfified in the manner it is, who but
the Creator himfelf could diflinguifh the
ranks of beings, and appoint to every one
its proper flation. As for his good pkafure
all thingi were created^ there can be no pre-
tence of injuflice done to any of them, for
they could have no rights capable of being
violated, prior to their being, nor indeed a-
ny pretence oi unkindnefs, if their ftate is
more eligible than not to be, which muft be
acknowledg'd concerning the flate wherein
all the creatures were made, ^ball the thing

formed

304 Gois Almighty Tower .by 'what aBi manifejied
Serm. formed fay to him that formed it. ijbhy hd[l
^''^'^- thou made me thus "^ Shall a brute complain
that It was not made a man, or a man that
he is inferior to an angel ? Every kind 6f
beings, and every individual have reafori to
be fatisfied with the condition appointed to
them, and no ground of difcontent (always
fuppoiing it to be better than non-exiftence j)
for if there were any ground of complaint,
any one muft have it to whom that lot fliould
fall ; and then the objedlion muft lie againfl
the wifdom of God, and the exercife of his
power, in making any fuch order of crea-
tures at all; which objedlion an attentive
mind miift condemn, for who can take upon
him to fay that any thing in the works of
God is fuperfluous, that any particular fpe-
eies of beings was not neceiTary, and a pro-
per part of the univerfe. The fame rcafon-
ing will hold in proportion, for men's fub-
mitting to the order of Providence, in the
ivorldly condition which is appointed them ;
for the place of our nativity and educatibrr,
our ftate of ficknefs or health, riches or po-
verty, with a multitude of other fuch like
circumflances, are as much fubjc(5t to the Di-
vine difpofal and direftion, as to what fpecies
of beings wc belong, and no more £lri(fS!y

withiii

ana in nvhat Senfe to he under flood. '30C

Vithin the fphere of diftributive juftice, theSERM.
final and compleat exercife whereof is referv- VIII.
ed to a future ftatc. God does not leave the
government of human affairs to inferior cau-
les, he interpofes himfelf by a fovereign ir-^
reiiftible efficiency. Vain mortals are apt to
imagine that the differences of their condi-
tion are principally owing to themfelves, and
they afcribe the fuccefs of their endeavours
to their own skill and induftry j but it is
much rather to be attributed to the fove-
reign agency of Divine Providence, as the
Pfalmijl juflly obferves, * Promotion Com-
eth not jrom the ea/iy nor from the weji^ nor
Jrom the fouth ; but God is judge ^ he pullet h
down one and Jetteth up another. It becomes
us therefore in all the changes of our flate,
humbly to acknowledge the fupreme domi-
nion of Almighty God in the government of
the world, who has divided the earth and
the enjoyments of it among the children of
men, in what proportions he fees fit : And as
they who are in lower fituations, ought not
to envy their fuperiors j fo neither have the
great any reafon to glory in their acquifitions,
and treat their inferiors with contempt,

f Pfal.lxxv. 6,

P : Thus

3 o6 God's Almighty Power , hy what a^ts manifejled^

Serm. * ^hus faith the Lord , Let not the wife man

V ITT
4^,^/^ glory in his wifdom, neither let the mighty man

glory in bis might, let not the rich man glory
in his riches. But let him that glorieth, glo-
ry in this J that he under ft andeth and knoweth
me J that I am the Lord which exercife loving
kindnefsy righteoufnefs and judgment in the
earth', let him rejoyce, and be humbly con-
fident in the fupreme and abfolute dominion
of that God who wifely governs the world,
diflinguifhing fome by his fpecial favour,
without doing wrong to any. To which pur-
pofe alfo may be applied (the cafe refer'd to,
being of a parallel nature, and the reafoning
founded on the fame principle) what SuPaul
fays concerning the extraordinary gifts of mi-
niftration, wherewith fome were endow'd
for the fervlce of the Chri/lian Church, ^ Who
maketh thee to differ from another, and what
haft thou that thou did(i not receive \ why then
do ft thou gliry ?

But the Divine government is not arbitra-
ry in another fenfe, it is not adminiflred by
iawlefs force, like that of the tyrants in this
world, but with the moft impartial equity,
tempered with goodnefs, and direded in its

■ Jcr. ix. 23, 34. ^ I Cor. iv. 7.

exercife

and in whaf Senfe to be under flood, '^(^j

exercife by the moft perfed: wifdom. * G(5<^Serm.
hath f poke n once^ twice have I heard this^ that ^^"'
power belongeth unto God. Aifo unto thee, O
Lord, belongeth mercy, jor thou renderefl toe^
n)ery man according to his work. Tho' he be-
llows his gifts freely as a fovereign, and makes
what diftindtions he pleafes among his crea*
tures, in the capacities of their nature, and
in refped: of outward advantages confer*d on
fome, which are deny*d to others -, yet in the
exercife of his moral government, efpecially
in the diflribution of final recompences, he
will flridly obferve the exadlefl meafures of
equity. He will not contend with his crea~
tures by his great power, nor fliew his ab-
folute dominion by crujhi?ig tinder his fee^
the prifoners of the earth, who have no de-
fence againfl his might ; but will, without
refpedt of perfons, render to all men ac-
cording to their works. Which confidera-
tion, as it is terrible to the impenitent work-
ers of iniquity, whom no power can fcreea
from his jufl difpleafure, fo it is a never-fail-
ing encouragement to good men, who re-
joycing in the teflimony of their confciencei,

* Pfal. Ixii. n, 12.

U 2 that

■j ©8 Gois Almighty Power y by what a£is manife/ted,

S E R M . that in Jimplicity and godly Jincerity they have
^^}ll,had their converfation in the world, ajjure
their hearts before him^ confident that his
power will not be employ'd againft them,
but for their falvation, and therefore, becaufc
hi is God Almighty y they walk bejore him
Mnd are perJeSf,

SSIU

( 309 ) -.-^^

SERMON IX.

The true Notion of Divine Om-
nifcience, of its Nature, Manner
and Extent.

I

Pfal. cxlvii. 5.
His under ft anding is infinite.

Have obferv'd on another occafion, that

the main controverfy between Atheifis y^ '

and believers in God, is concerning his in-
telligence ; none of the infidels, whether
ancient or modern, have in exprefs terms de-
nied the being of God, but by that word
they mean, not a particular defigning and
perfedt Agent, the Maker of all things, which
is the true notion of the Deity, but either
blind unintelligent neceflity, to which they
attribute the exiftence of the world and eve-
ry thing it contains, as the caufe of all, or
U 3 univerfal

310 ^he true Notion of Divine Qmnifcience,

Serm. univ^rfal fub fiance, comprehending the whole
^^' univerfe and all beings in it. As therefore in
oppofition to thefe abfurd notions, we have
full convincii^g proof of the exigence of one
Supreme Being abf olutely perfed, the Maker
and governor of the world ; by the fame
clear evidence we know, that intelligence is
a primary and elTential attribute of his na-
ture : And as this is what all his works
teach us, the inanimate, the fenfitive and
the rational parts of the creation, joyn in pro-
claiming the underflanding of their Maker j
fo without acknowledging it, we can have
no right conceptions of him at all. The idea
of a being without knowledge, even fuppo-
fcd eternal, immenfe and all-powerful, as
tJj^t lignifies not a voluntary adlivity, but a ne~
cefTary caufe, is really an idea of nothing at all
to the purpofes of religion, of nothing which
can raife any admiration, hionourand efteem,,
and is indeed of no importance to us. The
worfhipofan ignorant Deity is the reproach
of human nature ; as no tolerable apology
could be made for the Heathens, who ferv'd

>;- idols that had eyes and faw 7iot, and ears but

heard ?wt ; fo none can be made for us if we
pay our religious homage to a being fuppofed
yoid of underflanding, whatever other per-
fections

of its Nature^ Manner and Extent. 3 1 1

fedions we afcribe to him, which are really Serm.
no perfedions at all in the deUberate efleem ^Ji^\j
of the human mind.

I fliall not now attempt to prove the in-
telligence of the Peity in general, for that
has been already done by the arguments
which prove his being 5 nor do I pretend to
give a compleat idea of the Divine know-
ledge, which it is not to be imagin'd we can
comprehend, for that were to fuppofe that
our underflandings are like his, infinite :
But my intention in this difcourfe is, to
make fuch obfervations concerning the na-
ture, the manner and extent of it, as may
give us a juft and magnificent, tho' imper-
fed idea of that adorable perfedion, and
tend to produce thofe pious difpofitions,
and that dutiful refped which it claims

from us.

Firfi^ It is certain that the knowledge of
God extends to the whole compafs of exift-
ence ; fince all things that have being arc
either God himfelf or his works, it is im-
poffible that any thing fhould be unknown
to him. He is the moil excellent of all ob-
jedis, and the moft incomprchenfible by us,
but yet a refledion on what paffes in our
own minds will lead us to this conclufion,

y 4 %\i^%

312 ^he true Notion of Divine Omnijciencey

SerIi. that his perfedions which infinitely tranfcend
I^'- our capacity, are in the neareft and moft im-

^^ mediate view of his own underftanding ; For
all the conceptions, and all the adlions of in-
telligent beings, with the principles froni
which they proceed, are accompanied with
confcioufnefs. Of all the fubjeds to which
we apply our thoughts, our own faculties
^nd the exercife of them are the moft clear-
ly difcern'd, and the beft underftood by us ;
Wc know every idea that is prcfented to our
minds, every imagination, every deiire and
volition, every enjoyment -, the felf-confci-
ous fpirit of a man knows every thing in
3him 5 and fo we muft judge concerning all
intelligent beings, even to the highcft and
moft comprchenlive underftanding. Now if
God thoroughly knows his own perfcdions,
if he knows his eternity better than we do
our temporary duration, and his immenfity
more perfedly than we do our limited con-
dition of being ; if he knows his own per-
fed comprehcnfion of things, but as clearly
as we do our fenfations, and his Almighty
power, as clearly as we difcern the limited
adivity of our minds 5 this is an extent of
knowledge which feems to follow neceflari-
ly from the fuppofition of his intelligence, as

evident

of its Nature, Manner and Extent. 3 1 3

evident as his being, but muft appear to usSerm.
very great, theobjed: being of all others the ^^'
moft above our underftanding, and pafl our
finding out. Indeed God's knowledge of
himfelf, of the proper exercife and unlimit-
ed perfed;ion of his own powers, may be
faid in fome fcnfe to be the knowledge of all
things J for the utmofl bounds of pofHbility
do not exceed Omnipotence, and the whole,
compafs of truth is within the reach of infi-
nite underftanding. I have obferv'd elfe-
where, * that the EfTences of all things mufl,
before the formation of the univerfe, have
been known to the eternal Mind, as every
wife agent forms a defign in his thoughts be-
fore he executes it. Can any thing be diffi-
cult to him who fees all things in the firfl
Caufe, the whole frame of nature and all
its parts, with the in tire feries of events from
the foundation of the world, in his own coun-
fels J who fees them, I fay, with as great
clearnefs, and with as great certainty, as we do
the perceptions and determinations of ci^r
pwn minds ?

5ut.

314 7'/'^ true Notion of Divine Omnifcigfice^
Serm. But it is diredlly and immediately evident
^^' that the whole of created exiflence is per-^
fedly known to God, becaufe it is all ths
work of his hands, and upheld by the word
of his power. Every voluntary agent mufl
be fuppofed to underftand his own produc-
tions J the skill of the meaneft artificer reach-
es to the limits of his own art, tho' he may
be unacquainted with the nature of the ma-
terials he works upon, he knows the labour
he beftows on them, and the compofitions,
figures and other fenfible effeds which de-
pend upon his own operation. Since there-
fore God is the voluntary Maker of all things,
difpofing the whole frame of nature as it
pieas'd him, and continually governing it by
his own immediate agency, nothing can be
hid from him. If in all that variety of being,
and all the appearances which are in the uni-
verfe, from the greatefl to the leaft, froni
the utmoft circuit of heaven to the center of
the earth, there is nothing which his han4
has not form'd, and his providence does not
dircdt, every thing muft be thoroughly
known, tor wherever his power works, there
his underflanding difcerns.

This confideration leads us to form an idea
of the Divine knowledge as different from,

and

oj its Nature^ Manner and Extent, 3 1 5

and infinitely more perfed than ours, evenSERM.
with refped: to thofe objeds which are, in^J^^
feme mealure, known to us. It is from a
refledion on our own underftandings we
take our rife to the apprehending of that per-
fection in the Deity j hut we ought not to
imagine that things appear to him in the
fame manner they do to us. Nothing is
more evident than that different perceptive
powers have different views of the fame ob-
jed:. Our reafon in many cafes corrects the
report of our fenfes, and fees things in quite
another hght ; much more is it to be thought
that an infinitely perfedl mind^^^j nat as man
fees, that things are known to him, not in a
remote and diflant way, by their external
appearances and effeds, as they are to us, but
that his underflanding penetrates into their
inmofl natures, and difcerns clearly all their
properties and powers. The little knowledge
we have, was given us for particular purpo-
fes, not for a thorough comprehenfion of
things ', nor are they, any of them, put ab-
folutely into our power, to govern and to ufe
them every way, and for all the ends they
are capable of ferving, which would require
a thorough underftanding of their nature,
attributes^ and powers of every kind. We

difcern

'3 T 6 The true Notion oj Divine Omnifcience,
Serm. difcern by our fcnfcs fome qualities of mate-
IX. rial objedis, rather they arc the occafion of
exciting certain ideas in us, whereby the
bountiful author of nature has made them
ufeful to the prefervation, the conveniency,
and enjoyment of life i our reafon goes a lit-
tle farther, difcovering by obfervation, and
by attending to the connexions and depen-
dencies of things, other properties and rela-
tions, which may be applied to ufeful purpo-
fes in life, and afford various entertainment
to the mind j ftill however there remains a
great deal unknown to us, indeed the human
underftanding feems to be unequal to the
comprehenfion of any thing. But the Ma-
ker and abfolute Governor of all things,
knows them perfectly, not by external ap-
pearances and eifcdls afcending to the difco-
very of caufes, as we do ; but as he form'd
the plan of the whole univerfe and the intire
extent of being, in his own counfels, he fees
cffeds in their caufes, having by the free de-
termination of his own will, given them
whatever meafure of power and perfedtion
they pofTefs ; none of thofe effenccs can be
hid from him, of which he had the perfed:
idea in his own mind before the being actual-
ly eiifled 5 he can be ignorant of no proper-.
t ty.

of its Nature y Manner and Extent, 317

ty, virtue, or efficiency (nor any thing thatSERM.
can be effected by it) which is derived v^rhol- ^^•
ly from himfelf j all the povv^ers of nature,
with the remoteft confequences which de-
pend upon them, muft be at once in his
view, and feeing he has all the creatures ab-
folutely under his dominion, difpoling of
them at his pleafure, and ad:ually does go-
vern them by the immediate exercife of his
power, he muft have, not a partial know-
ledge like ours, of fome particular ufes they
ferve, but a thorough underftanding of their
utmoft capacity.

Belides the wide difference which there is
between the knowledge of God and that of
finite beings, particularly mankind, in the
extent of them, both with refped: to the
number of objeds, and the difcernment of
their nature, properties, relations and ufes j
the one is narrow and confined to a few
things, the other reaches to the whole circle
of being, the one is fuperficial and inadequate,
the other fees its object on all fides, difcerns
not fome only, but all its relations, and not
the exterior appearances and effects only, but
its very cffence and the fecret fprings of all its
operations : Befides this, I fay, there are other
important differences, relating to the manner

of

5 1 8 The true Notion of Divine Omnifcience,
Serm. of knowledge i and to the apprehending cf

^^* thofe differences we are alfo led, by obferv-
ing the exercife and progrefs of our own un-
derftandings in various inftances. There are
fome of our perceptions perfect in their kind
from the very beginning ; our original fimple
ideas are fubject to no alterations, capable of
no improvement, the ideas of colours and o-
ther fenfible qualities remain invariably the
fame -, the confcioufnefs we have of our own
cxiflence, our powers, perceptions and ope-
rations, is always clear and determinate j not
only fo, our knowledge of fome truths is di-
ftinct and compleat, from the firfl moment
of their being intelligibly propos'd, without
any difficulty or labour in reafoning, and
this knowledge is call'd intuitive. But there
are other things in the knowledge of which
we make proficiency, and proceed to the diA
cernment of them by degrees. We can va-
rioufly compound and affociate our ideas, we
obferve their connexions and differences, their
agreement and difagreement ; and from one
truth clearly perceiv'd, we go on to the dif^
covery of another, which, according to the
meafure ot evidence that appears in the con-
nexion, is judg'd certain or probable. Such
is the narrownefs of the human mind as not

ta

tj its 'Nature^ Manner and Extent, 3 1 gi

to be able to perceive adually at once, allSERw.
things which it has known, and this defed: ^•^* .
is in fome meafure fupplied by memory, or
the revival of ideas which were in it before. ,
This progrefs of our underftandings arifing
from their limited capacity, evidently (hews
their imperfedtion, and muft be attended with
difficulty, confufion, and uncertainty in fome
part of our knowledge, which probably in
fome degree, all finite beings are fubjedt to.
But the fupreme Mind is perfeB in knowledge ;
all things are clearly perceiv'd by it, and all
their connexions, diiFerences and relations,
without any confufion, obfcurity or uncer-
tainty ; the variety and multiplicity of the
objeds caufe no perplexity in his under-
flanding, which is large enough to contain
them all, without being embarrafs'd or for-
getting any thing ; there is no creature that
is not manifeji in the Jight of God, hut all
things are naked unto his eyes and opened^ e-
ven to their inmoft efiTenccs, and without the
labour of inveftigating truth by reafoning, he
difcerns, by a fimple and direcft intuition,
the whole feries of caufes and efFedls. Thus
we ought to conceive of the Divine know-
ledge, as altogether free from the imperfec-
tions and infirmities which cleave to ours j

and

320 n^ true Ifotlon of t>ivine OfnnifcieMe^
Serm. and tho' the intellectual powers which God
^^* has given to feme creatures, as they are a
convincing proofof hisbwn intelligence, and
may be juftly call'd the moft excellent of his
works, making honorable diflindlions a-
mong the creatures, in the degree wherein
they are poflefs'd, for knowledge is necefla-
rily efteem'd by every rational being j yet
are they all, even the highefl of them, but
faint images of that original petfedt under-
ftanding, from whence they are derived,
which therefore juftly challenges our highefl
admiration and efteem. Human acquire-
ments in knowledge, (hort and defedive as
they are, procure refpe<fl ; the men, who by
diligent ftudy, have improv'd their minds in
ufeful learning, are on that account in repu-
tation i we think of the angels with greater
veneration, as a far higher order of beings,
and their fuperior excellence confifts in, at
leaft one principal branch of it is, a more ex-
tenfwe knowledge. But even this is only a
faint ray deriv'd from the Father of lightSy
the pure eternal Fountain, who communi-
cates light in various mcafures to the intellec-
tual world, whereby it is animated, direded
and fitted to proclaim his praife, yet fuffers
n© diminution of Ws infinite undcrftanding.

of its Nature^ Manner and Extent, 321

as the fun illuminates, beautifies and refrefhes Serm.

TV-
all things within its fyftem, without any a-

batement of its fplendor. To that punefk
Intelligence, that moft perfe(^ Wifdom,
which has taught us more than the beajis of the
Jield^ and to whofe iiifpiration we owe our
iinderftanding^ which is the very capacity of
all our enjoyments, to that blelTed, underived
Spring of knowledge, let our minds always
give thehigheft honour and pay the mofl duti-
ful refpect, adore him who commanded the light
tojhijie out of darhiefs^ and hath put wifdom in-
to the hearty the image of his own perfection.
The 2d obfervation concerning the Divine
knowledge is, that it reaches to all the ac-
tions of free moral agents. This is a point
of the greateft importance to us, and fliould
affect our minds in the mofl fenfible manner,
becaufe we have to do with God^ as our Law-
giver and our Judge. He has, by various me-
thods, made their duty known to mankind 1
fome notices of his will are given to all men,
the work of his law is written in their heart s^
and he has (J^ewed them that which is good,
by the light of nature ; fome of them he has
favour'd with a clear and exprefs revelation,
and will call them all to account for their o-
bedience to the law they were under. Now

X for

322 7 he true Notion oj Dhine Omnifcience^
Serm. for this important p.irt of his adminiflration,
as the fupreme Ruler of the world, he is per-
fedly qualified bv his exad; knowledge of
men, of all their ways and all their works,
even to the mofl: fccret of them. His know-
ied<ze ot other tliin'js mav excite our admira-
tion, but this more immediately concerns us,
and calls for our attention, becaufe the great-
eil confequences depend upon it, our happi-
nefs in the enjoyment of his favour, if he lees
that our works arc perfetl, and that we have
walked before him in integrity and with up"
right hearts, or the lading miferable effeds
of his difapprobation, if he knows that we
liave been workers of iniquity.

As no confideration can be more awful
than that of the Omnifcience of God, ex-
tending to all our works, and every circum-
flance which may heighten their moral good-
nefs or malignity j fo it is particularly to be
remember'd, that his eye penetrates into the
fecret fprings of adtion, he fe arches the hearts
and tries the reins of the children of men. And
this is abfolutely neceflary in order to a per-
fect judgment of our moral behaviour j for
virtue and vice, religion and irreligion do not
confifl merely, or principally, in outward

adls, but in the intentions and difpolitions of

the

cf its Nature^ Manner and Rxtent* 32 1

the mind, of which every man's confcienceSERivi.
is a witnefs, for it approves or reproaches ■^■^•
him, not according to the external appear-
ance of his works, but according to the in-
ward affcdtions and purpofes of his Jieart.
Pluman judicature cannot proceed fo far ;
works, as they appear in the view of men^
and the fenfible effc(5ts of them, come only
under its cognifance. Indeed intention is
iuppos'd, without which an adion cannot be
faid to be rational, or properly human, but
it is not known wnth certainty, and if it were,
it is but a very imperfed: judgment which
could be made by it, concerning the mora-
lity of works ; for all that civil judicature
fuppofeSjis, thataman isthevoluntary caufeof
his own actions, or that he defigns to do what
he does, it does not pretend to judge 0/ his
remoter views, of the prevalent affections of
the heart, and the motives which infiuenc'd
it, and of the regard had to the approbation
of God and of confcience; all which are
points of the greatefl moment, in order to a
precife determination of right and wrong in
the moral fenfe. But God fees, not as man
fees, he looks not to the outward appearance,
but the heart, difcerning all its mod fecret
imaginations and contrivances. And indeed
X 2 , without

324 TJje true Notion of Divine Omnifcience,
Serm. without this, he could not be the righteous
^^- ludffe of the world, rendering; to all men fi-
nally according to their works.

The dire6l proof of this point, is the fame
that has been already infifled on, for the per-
fection and univerfal extent of God's know-
ledge in general, namely, his being the in-
telligent Caufe and Difpofer of all things,
which fhews that the adive powers of the ra-
tional creatures are as well known to him,
with their utmofl: exertions, as the paflive
powers of matter and all its modifications.
Thefe kinds of beings are eflentially different,
and fo are their powers, but they are equally
the work of God's hands, and therefore muft
be equally known to him ; the free agency
of fome, wholly derived from, and depend-
ing on himfelf, does not place them out of
his view, and fince he is the defigning Au-
thor of that faculty, and form'd it for certain
ends, he mufl underftand all its exercifcs,
whereby it is fitted to anfvvxrthofe ends. And
as the natural government of the Deity, from
which the freefl created agents are not ex-
empted, proves his perfedt knowledge of all
his creatures, and all their works, fo of his
moral government over mankind, which re-
quires a perfect knowledge of their moral ac-
tions.

of its IS! attire. Manner and Extent. 325

tions, we have a natural intimation in oufSerm.
own prelaging thoughts. Thole to whom
God has not given any pofitive revealed law,
yet have a rule of life written in their hearts, to
which their confciences bear witnefsj and their
own accufing aiid exciifing thoughts^ as they
are attended with the greateft pleafure and
pain which the mind is capable of, and which
are the prefent fanction of the law of nature; fo
they are premonitions of farther rewards and
punifhments, to bediflributedby the fupreme
Judge. But to this purpofe they derive all
their force from a fecrct impreffion, which
feems to be indelibly engraven on every hu-
man heart, that God is the infpector of all our
actions, and all our thoughts. With a view
to a trial by men, we (hould have no farther
folicitude than about the evidence of overt
acts, becaufe that is the rule according to
which they mufl proceed ; but fin ce the te-
ftimony of confcience is the meafure of our
expectations from God, this necelTarily fup-
pofes a perfuafion that he is greater than our
hearts, a?id knows all things. The argument
will be greatly flrengthened by the coniidera-
tion of God's moral perfections, his rectitude^
his goodnefs and juflice, which cannot be
fuUy exercifed towards rational beings, with-
X % out

326 T^he true Notion of Tiivine Omnifcience,
Serm. out an infallible and compleat knowledge of
^^' their works ; at prelent I only fuppofe his mo-
ral government, which cannot reafonably be
doubted, lince it is evident he has given us a
moral nature, and a clear intimation that not
only it is fit he fhould, but that he actually
will call us to an account : Accordingly, it
has been ftill the common belief of all men,
"who had any juft fentiments concerning the
Deity, that he is perfectly acquainted with the
conduct of all moral agents, and will at fome
time or other, render them recompenfes ac-
cording to their works.

If the foundation upon which we believe
this particular branch of the Divine Omni-
fcience, be jufl, namely the evidences of a
moral conflitution and government of reafon-
able creatures, and the natural undeceiving
impreffions on the minds of men, ot their
being accountable for all their actions to God
as their Judge, the confequence mufl be al-
low'd, that his knowledge of our hearts, and
of all that enters into the morality of our
works, is very perfect : For the character of
a moral governor requires, not only that the
condition of men fliculd be determined ac-
cording to the moral quality of their tem-
pers and actions in general, that it Jhould be

of its ISIature^ Manner and Extent. 327

well with the righteous and ill with the wick-SERM.
ed^ but alfo that the fentences pats'd upon ^■^•
them fiiouid bear a proportion to the meafure
of their goodnefs and fmfulnefs in a ftate of
trial, which (hews how exact the knowledge
of their Judge mufl be.

Altho' all men come under the denomina-
tion of good and bad, and accordingly the
ftate to which they fhall be adjudged, is cal-
led a ftate of happinefs or mifery in general;
yet both thefe admit of a great variety. As
good men are not all alike good, and vicious
men are not all alike vicious, fo neither will
their enjoyments and fufferlngs by the judg-
ment of God be equal. * 7hey who have
fown hountijully fiall reap bountifully, and
they who have fown fparingly, Jhall reap alfo
fpariiigly, that is, men ftiall enjoy felicity in
exad: proportion to the degree of their vir-
tuous affed:ions and virtuous labour ; on the
other hand, fome evil fervants fhall he beaten
with few, and fome with many ftripes, their
puniftiment ftiall be inflidted in proportion
to the obligations they have violated, which
depend on their various circumftances, capa-
cities, and opportunities of doing good. Now

* 2 Cor. ix. 6.

X 4 ta

328 The true Notion of Divine Om?2iJcietice,

Serm. to.adjuft all this exadly, and appoint to eve-
-iX- jy j^^n fuch a degree of happinefs or of pu-
nifhment, as is ftridly proportionable to the
meafure of good or evil in hisdifpofitions and
his works, which a perfect moral government
requires ; to do this, I fay, none but an in-
finite underflanding is fufficient, a clear and
oertain knowledge of the hearts of men, of
the afFedlions which are prevalent in them,
of their motives of adion, and of all the cir-
cum fiances which concur to the perfection of
their good works, or which either aggravate
or extenuate their evil bnes,

This extent of the Divine knowledge mufl
appear to us wonderful. We find our felves
fecure within the inclofure of our own breafls,
from the infpedtion of every human eye, and
we are fenfible that none of us can difcern
the thoughts and dcfigns of other men, far-
ther than as they difcover themfelves by out-
ward figns. But how fhall we form an idea
of an underflanding which reaches to the
mofl hidden recefTes of all mens minds, and
infallibly difcerns the fecret thoughts and in-
tents of their hearts ? Yet this evidently ap-
pears to be the prerogative of the fupreme Be-
ing, who without it could not be the proper
Judge of moral adions, as we are convinc'd

he

of its Nature, Manner and Extent. 329

he is, and cannot remove the impreffion of Serm.
it out of our minds. And indeed the confi-, ^J^- ,
deration of his Omniprefence, naturally leads
us to acknowledge it : For as our own minds
perceive and operate in all parts of the little
fyftems which they animate, fo the mofl per-
fediMind being every where, not in a partial
derived manner, but in the fulnefs of its ac-
tive intelligence, muft difcern every thing.
Thus the Fjahiifl celebrates the glory of the
Divine Omnifcience in this amazing inflance
of it, *" O Lord thou hafi fe arched me and
known me. Thou knoweft my down-fitting, a?id
mine iip-rifing, thou under flanded my thoughts
afar off. Whither Jhall 1 go from thy Spirit,
Or whither floall 1 flee from thy prefence F
*' No change of place can hide me from thy
" All-feeing eye, for in all parts of the uni-
«* verfe, I fliould be alike under thy infpec-
«' tion, and furrounded with thy powerful
" prefence ". Thou haft pofefjed my reins,
thou haft covered me in my mother s womb.
" As all the powers of my nature were de-
" rived from thee, as to thy forming hand,
" they owe the beginning of their exiftence,
" and the various ileps of their progrefs to

* Pfal, cxxxix.

!* per-

330 The true Notion o-f Divine Omnifcience,
Serm. *' perfection, and are flill upheld by thy
IX. n niip-htv providence: fo thev are continual-
«' ly in thy view, and every exertion of them
*« is perfectly knovi^n to thee ". Since in
God we live and move and have our being,
fmce all our animal and rational powers ne-
celTarily depend upon him, and by his con-
tinued influence the frame of nature is pre-
ferved, no vital ad:, not even the leaft or
mod fecret movement in our minds, or our
bodies, can be hid from his eye.

Before we proceed any further in our in-
quiry concerning the Omnifcience of God, it
may not be amifs to make fome pradical re-
flexions on what has been already obferv'd.
Th^re is no confideration more affedting to
ferious attentive minds, or which more di-
rectly tends to produce fincerity in our whole
behaviour, than this of God's knewing our
hearts. There is naturally a difpofition in
the minds of men to approve themfelves to
thofe intelligent beings who are witnefTes of
their Conduft. Thus a defire of pleafing one
another has a great fhare in forming our out-
ward deportment, (o far as it is open to hu-
man observation. But a& the Divine appro-
bation is infinitely more important, fo the
defire of obtaining it has a vainly more exten-

five

oj its Nature, Manner and Extent. 331

five influence, reaching not only to the ex- Serm.
ternal behaviour, but to the inward difpofi- ■^■^•
tions and the intents of the heart. How ri-
diculous does hypocrify appear to a man who
confiders that all things are naked and opened
unto the eyes of him with whom we have to
do, that no outward folemnities, no forms
of devotion, or appearances of zeal, can im-
pofe on his perfed: underftanding, that he
fees through the mod lubtle difguifes and plau-
fible pretences which an infincere heart can
put on, and that they are as odious to him as
open bare-fac'd wickednefs.

Let us therefore always remember the ex-
cellent inftrudions of our Saviour * con-
cerning ads of devotion and charity, which
may alfo be applied to other duties, namely,
that if we would hope for acceptance with
God in our prayers and our alms, it is abfo-
lutely neceffary to avoid outward pomp and
oflentation. A prevailing defire of human
applaufe, or as he exprelTes it, making it our
chief end to befeen of men ^ will undoubtedly
deflroy the fincerity of religious works, fo
called, and cut off our claim to the Divine
approbation ; but if we perform our obedience

* Matt. vi.

only

332 ^he true Notion of Divine Omnlfcience^
Serm. only as unto our heavenly Father, with an

^^' afFedlionate fenfe upon our minds, of his A11-
L/V^ ...

feeing eye, obferving us in fecret, and with

an upright intention to pleafe him, he will
accept of our fervice and reward us openly.
Thus religion feated in the mind, and ex-
prefling it felf by an uniform courfe of good
adions, appears to be mofl reafonable and
worthy of men, for it purfues the important
defign of obtaining God's favour, by the pro-
pereft means. But on the other hand, if it
be certain that God knows the fecrets of all
hearts, and will judge them, hypocrify is
extreme folly, as well as wickednefs, for what
good purpole can an in (in cere profefHon of
piety ferve, fince we cannot hope to deceive
him 5 or what rational account will a man
be able to give of it to his own mind ? Un-
lefs we will fuppofe the hypocrite perfuaded
that God does not k?iow^ and that there is in
the mofl high no knowledge of man's adlions,
which probably is the cafe of very few : The
worfhip which he performs with the greateft
folemnity, and appearance of devotion, mufl
appear to his refleding thoughts, the mofl tri-
fling and infignificant part of his conduct j it
feems yet more abfurd than the loud cries
and extravagant rites of thepriefls of BaaU in

that

of its Nature y Manner and Extent* 333

that ridiculous light wherein the prophet £)-Serm.
lijah elegantly fets them, * for it is not lefs _ •
unreafonable to awake a fleeping God by cla-
mour, or call him off from other buiinefs,
which he is fuppofed to be attending, than to
addrefs fervices to one whom we believe to
be awake and attentive, yet without any de-
lign to obtain his approbation ?

And not only (hould this confideration of
the Divine Omnifcience engage men to fin-
cerity in their worfhip, but to univerfal pu-
rity of heart, and integrity in their whole
converfation. For as all the parts of our mo-
ral conduct are equally under the direction of
his law, which requires us to do juftly and
to love mercy, as well as to walk humbly
with God, and every work {hall be brought
into judgment before him, with every fecret
thing, whether it be good or evil j fo his eye
is continually upon us in all the affairs of
life, and in every other deliberation and de-
fign, as well as our immediate addrefles to
himfelf. In vain the -f- eye of the adulterer
waiteth for the twilight y faying^ no eye fjall
fee me, and difguifeth his face ; and the miir^
therer rifeth with the light to kill the poor and

* I Kings xix, 27. f Job xxiv. 15.

needy^

334 ^'^^ ^^^^ Notion of Divine Omnifcience,
Serm. needy j lurking as a thief in the nighty till he
'■^- find an opportunity to execute his villanous
purpofes ; for tho' llich wicked men maybe
able to hide their defigns from the view of
the world, and thereby efcape with impuni-
ty in it, yet God is witnefs to their moft fe-
cret devices, even to the mifchief which they
have meditated in their hearts, altho' their
hands have never executed it, and he will dif-
cover it hereafter to their utter confufion.

2^/y, Since it is God's prerogative to know
the hearts of men and judge them, we fliould
not prefume to invade it by rafli cenfures.
Some works of men both good and bad are
manifefl, fo that we cannot avoid paffing a
judgment upon them, tho' flill it is an im-
perfect one, for we cannot enter into the fe-
cret fprings and motives of action ; but o-
ther works are altogether hid from our know-
ledge, and concerning them we ought not
to * judge before the time^ until the Lord
comey 'who will bring to light the hidden things
of darknefSy and make manifefl the counfels of
the hearty and the^ijldall every man have praije
of Godj the praife which is juftly due to his
works. It is therefore with great reafon that

* I Cor. iv. 5.

the

of its Nature, Marnier and Extejit. 335

the apoflles infift fo much on this necefTary Serm.
caution to Chrijliafis, that they do not judge t^l^t
one another ; which is not only becoming
the deference they owe to the fuperior know-
ledge of their common mailer, and their
profciTed expectation of appearing before his
tribunal, but is the only foundation upon
which charity and peace can fubfifl among
them. It is the violation of this rule, and
Chrijiiam adventuring to pronounce judg-
ment upon their brethren, even upon the fe-
crets of their heajcs, cen Turing and cafling
them out of their fellowfliip, as infincere in
their religious profelTion, becaufe of different
fentiments and practices in matters confeffed-
ly not effential -, 'tis this, I fay, which has
brought fo great reproach on Chriji}anit\\
and occafion'd fuch fierce and fcandalous con-
tentions among the followers o^Jefus Chrifl,
On the other hand, we ought net to be im-
moderately affeded with the unjuil: cenfures
which frail mortals may ignorantly pafs up-
on us. Every man, 'tis true, defires to fland
fair in the efleem of the world, and goud
men value reputation, even with the weak,
as that whereby they are render'd the more
capable of being ufeful to them j but ftill
there is a fufhcient confolation to the fincere

asainft

336 7he true Notion of Divine Omnifciencey
Serm. againfl unjuft reproaches, in the teftimony of

^^' their own confciences, and the impartial un-
erring judgment of him who fearches the
heart. If the praife of wife and virtuous men
be a fupport againfl the undeferved calumnies
of the ignorant and the wicked, much more
may he enjoy an undiflurb'd tranquillity in
his own breafl, who having the approbation
of his own mind, can fecurely appeal to an
infallible witnefs, and leave his ad:ions to be
tried by the righteous Judge of the world,
for to him // is a very fmall thing to be judg-
ed of mens judgment ^ Jeeing he that judgeth
juflly is the Lord *. The laft branch of the
Divine perfedl knowledge, to us incom-
prehenfible, which fhall be the fubjed of
the

3^, Obfervation, is prefcience or fore-
knowledge of future events. That things to
come as well as the pafl and prefent, are
known to the firfl intelligent Caufe, is evi-
dent ; for their being depends on his will,
and all their powers are derived from him,
he mull therefore forefee the utmofl which
thofe powers can produce, and cannot be ig-
norant ot what he intends himfelf to do. E-

* I Cor. iy. 3.

very

■ of its Nature, Maimer and Extent. 337

very free agent Is confcious of his own inten- Serm.
tions, which, if there be not a defed: of pow- ■^^•
er, may infallibly afcertain the event j but
the ever la fling God faint cth ?20t i2or is weary ^
he is as able to accomplifh his defigns at the
remoteft diflance of time, as when they were
firft form'd, and therefore known to the Lord
are all his works Jrom the beginning. As to thg
effeds of neceflliry caufes, we can ealily con-
ceive that he forefees them, for they are, pro-
perly fpeaking, his own works 5 as he is the
firfl mover in the material world, who by his
wifdom originally difpos'd its various parts,
and by his active power gave them all their
force, he foreknows all the revolutions which
can ever happen in it, and all the produdli-
ons which can arife from it, for he is really
the caufe of them, and they are to be attri-
buted to his continued operation. But that
the free moral adlions of intelligent beings,
of which themfelves are the fole compleat
caufes, depending wholly on the determina-
tion of their wills, and intirely imputed to
them as their own ; that thefe fhould be fore-
feen by any underftanding, mufl appear to
us very wonderful, becaufe it is fo far above
the reach of human knowledge, and becaufe
there appears in it to us, no particular ground
Y ot

33^ ^he true Notion of Dhine Omnifcience,
Serm. of certainty, or manner of attainino; it, con-
. • fiftent with the freedom of the acents, whofc
future ad:ions are fuppos'd to be known*
But yet that it really is fo, that not only
God knows the prefent thoughts and intents
of all men's hearts, but what they will do
and incline to do, in all circumftances where-
in they ever fhall be, has been believed by
the generality of mankind, who have thought
ferioufly on this fubjed:, to be included in
the Divine Omnifcience. It feems to be un-
worthy of his infinite perfection to place fuch
a multitude of things, fome of them very
important, and on which great confequences
depend, out of the reach of his forefight :
And as from die Omniprefence of God, and
the abfolute dependence of all rational crea-
tures upon him, fo that their powers of li-
berty and choice, as well as others are derived
from him, and fupported wholly by his pro-
vidence, we juftly infer that thofe powers
cannot exert themfelves in any manner with-
out his prefent knowledge, which is as in-
comprehenfible to us as Prefcience it felf 5 it
feems reafonable to conclude, that fince tiiefe
foundations of his knowledge are immutable,
and alike clearly underflood by him from
eternity, being realiy nothing elfe but his

own

of its Nature, Manner and Extent, 339

own perfe(5tions and operations, the objeiflSERM.
muft be equally in his view at all times, and ^■^•
and that he mud difcern at once all the crea-
tures, and tlie intire feries of their adions,
during the whole of their exigence : Nay,
the argument taken from God's being the in-
telligent Caufe andfupreme Ruler of all things,
to prove that he knows the whole of adlual
exiltence, and whatever is done within ita
compafs, m which all the operations of ra-
tional beings are included ; this argument
concludes as ftrongly for the fame extent of
his abfolute eternal Prefcience : For if the
intire frame of nature now actually in being,
and the intire fcheme of providence, which
he is now carrying on^ comprehending the
whole feries of events ; if thefe be the works
of delign, they mufl have been known be-
fore they began to be, and it is abfurd, that
powers wholly derived from, and abfolutely
depending on a wife Author, for ends which
he intended, fliould not be forefeen by him,
with all their exercifes and all their pofTible
productions. I Ihall not infifl on it as a proof
of this dodrine, that there have been pro-
phecies fulfiU'd, of future events, which de-
pended on the choice of free agents ; not on-
ly believed by the weak and faperflitious vul-
Y 2 gar.

340 l!he true "Notion of Divine Ojnnifcience,
Serm. gar, but by men of the befl underftanding,
^■^- upon clear hiftorical evidence ; fuch as the
famous predidtion of Ifaiah concerning the
great revolution in the Eafiern monarchy,
which was tranflated from Babylon to Per-
Jia^ and particularly concerning Cyrus, whom
the prophet exprefsly names long before he
was born, defcribing his memorable adls, and
the favour granted by him to the Jews ; nor
the yet more illuftrious example of our Sa-
viour's death, foretold as fix'd in the determi-
nate counfel and foreknowledge of God^ tho'
hy wicked hands he was crucified and flain :
Altho' no reafon can be affign'd v/hy, if the
Divine Prefcience extends to thefe cafes,
wherein men have a<fled their part as freely
as in any other, the fame Prefcience may
not be fuppofed, equally to extend to all pa-
rallel cafes, that is, to all the voluntary ac-
tions of men, and all the events which arc
accomplifli'd by them. But, not to infifl
^t prefent on arguments taken from revela-
tion, however convincing they may appear
to be, it would feem that if we only ac-
knowledge the univerfal dominion of the fu-
preme Being over the world, and his moral
government over his rational creatures, the
freefl adions of men, and all other moral

agents.

of iti "Nature^ Manner and Extent. 341

agents, are forefeen by him, otherwife there Sbrm.

• TIT

muft be an uncertainty in the meafures of, __
his own adminiftration. As the diflribution
of rewards and punifhments is a very emis-
nent part of his government, in which the
honour of his Majefty, and his moral per-
iecftions, is nearly concern'd, and which is
attended with the moft remarkable chang^§
jn the ftateof the world, it muil be unfore-
known to himfelf in particular, with all the
confequences of it, if the behaviour of ra-
tional creatures, to which it bears an exadt
proportion, is unforeknown j but this is ^
fuppofition which we can hardly think conr
fiftent with the glory of his abfolute fupre-
macy, the perfedion of his wifdom, and the
immutability of hiscounfels.

But the great difficulty, which I hinted
before, is concerning the confiflency of this
infallible Divine Prefcience, with the liber-
ty of human adions. If God knows all fu-
ture events certainly, and it is impoffible any
thing, particularly any adtion, fhould not
come to pafs which he forefees, and in the
manner in which he forefees it, how then
are thefe adions free ? The anfwer is, that
foreknowledge has no influence at all upoi^
the nature pf things, tp make the leafl altei;
Y 2 ratioj[^

342 ffhe true Notion cf Divi7ie Omnifcience,
Serm. ration in them: The events which are necef-
^^* farv are foreknown as ntcelll^rv, and thofe
^ which are contingent and voluntary, are
foreknown no otherwife than as contingent
^nd voluntary. As our knowledge of things
prefent, be it ever fo certain, does not affect
their condition or manner of being ; the me-
chanical motions of bodies are ahke necelia-
ry, and the moral actions of men are ahke
free, whether we know them or not j and
our foreknowledge of thefe different forts of
events, fuppofing we had it, could affect
them no more than our knowledge of therri
when prefent ; fo neither has the fmiple Di-
vine Prefcience any kind of caufality in the
production, or does at all affect the nature
and kind of events which are the objects of
it. The forefight men have of their future
actions in certain circumflances, does not in
the leaft degree leffen their liberty, nor does
God's foreknowledge of his own actions
make him the lefs free ; no more is there a-
ny reafon to imagine that his Prefcjence of
what other agents will do, impairs their free-
dom. We arc confcious to our felves of all
the liberty in action, which we can think
efientially requifite to the purpofes of morali-
ty 5 we know that we are under no con-

flraint

' cf iti Nature^ Manrie?' and Extent. 343'

ftraint in doing good or evil, but that oufSerm.
choice and refufal of the one or the other, _tO%j
proceeds from our own affections and the in-
ward determination of our own minds, and
this is the foundation of the inward felf-con-
demnings and felf-approbations which we
feel ; and as the knowledge which God has
of our actions, whether prefent or future, is
what we are not confcious of, nor find
any influence of it upon our felf-determining
and active powers ; fo it does not really
change their nature or quality, making them
more or lefs free.

As to the manner of God's foreknowing
certainly contingent future events, that is,
which have no neceflary caufe, nor are to be
accomplifh'd by his own power, and the de-
termination of his will, but producM by o-
ther free agents ; this feems to be incompre-
henfible by the human underflanding : That
any mind fhould forefee with certainty, a
diftant event, which does not neceffarily pro-
ceed from the nature of things, nor is fix 'd
by the purpofe of a voluntary agent, is won-
derful to us and far furpaffes our conception j
for as our knowledge of futurity can only
refl on one or other of thefe foundations,
we can form no diflindt notion of any fore^
Y 4 knowledge

344 ^^^ ^^^'^ Notion of Divine Omnijcience^
SiiRM. knowledge without them. It is probably
^^- their apprehending the Divine Prefcience af-
ter the fame manner, and limiting it to the
fame grounds, which has occafion'd fo much
perplexity in the minds of men, and involv'd
their fpeculations upon this fubjedl in fo
much confafion. Some imagining that con-
tingent events could not otherwife be fo al-
certain'd, as to be infallibly known, have
fuppos'd peremptory eternal decrees concern-
ing all of them, even the freeft adtions of
men ; and not only fo, but a previous Di-
vine influence on the a<5tive powers of ra-
tional creatures, exciting them to adiion : But
others judging this to be utterly inconfiflent
with human liberty, and with refpeft to evil
adlions, inconfjflent with the purity and
goodnefs of the Divine nature, yet ftill ad-
hering to the fame limited foundation of
foreknowledge, have denied the dodrine of
Prefcience altogether, or doubted concerning
it. I believe the bcfl way for us to get rid
ot thefe difficulties, is wholly to negledt the
bypothefes, which have been invented to ac-
count for the manner of the Divine Prefci-
ence, acknowledging that it is to us inexpli-
cable, and yet concluding that this is no fuf-
ikient objection againfla dodlrine, otherwife

well

<if its Nature^ Manner a?id Estent, 34^

well confirmed. The futurity of contingent Serm.
events is real, tho' we cannot tell the caufe J,^^-
of it, or upon what grounds it is to be known :
A free adion now done, was yefterday, or
in any preceding point of duration, as truly
future, as it has to day actually come to pafs ;
therefore it is not impoflible, (for our minds
can difcern no contradidion in it) that an in-
finite underfianding fhould foreknow fuch
events, tho' that knowledge is too high j or
us, or perhaps any finite mind, we cannot
attain to it. And here we may fafely reft,
as we find our felves oblig'd to do in our in-
quiries concerning the other perfeftions of
God, which are evidently prov'd to belong
to his nature, and therefore believ'd, tho*
to us incomprehenfible. We acknowledge
his Omniprefence, Eternity, Self-exiftencc
and Omnipotence j yet the nature of thefe
attributes, and the manner of their being,
particularly the exercife of the laft mention-
ed, his power in creating things out of no-
thing, as much exceeds our comprehenfion
as his foreknowledge of future contingen-
cies. We cannot indeed believe contradic-»
tions, and to impofe them upon us is to af-
front the rational nature, but it i^ no abfiir-

346' ^f^^ f^^i^ Notion of Dhine Omnifclence,
Serm. dity to believe the exiftence and the pro-
^' perties of a being, whom we cannot by
fearch'mg find out, nor under jlai2d to perfec-
tion.

This particular branch of God's Omni-

fcience, gives us a very high idea of him,
as the proper objed; of our adoration. How
wonderful, how much to be efteem'd for
its perfection, is that undcrftanding, which
not only fees diftindtly all the paft and pre-
fent adtions and thoughts of all intelligent
keings, but thofe which are yet future, and
, difcerns, even at the grcatefl diftance of du-
rations, all the productions of free as well
as neceffary caufes ? What can be hid from
him who underjlandeth our very thoughts a-
Jar off ? Surely no darknefs can cover any
thing from his fight. How defpicable are
the idols of the nations who have eyes and
fee not, ears and hear not, and who know
not, and cannot declare things to come ? How
infatuated are their worftiippers ? How un-
happy as well as inexcufablc, are they who
acknowledge no other God than chance or
neceffity, for what fatisfaction can an in-
telligent being have in a world, fuppos'd to
bs under no intelligent direction, but the;

■ ej its Nature, Manner and Extent, 347.

courfe of things Hurried on in it by giddy Serm, -
fortune, or irreiiftible fate, equally unknow-^J^^
ing of futurity ? On the contrary, the fin-
cere fervants of the true and hving God have
this never-failing confolation, that however
ignorant they are of what is to come, con-
cerning"^ which their minds are naturally
anxious, he fees the end fiom the begin-
ning, and no event can poffibly furprifc
him, for even the freefl purpofes of men,
and all other rational agents, were known in
his eternal counfels, and the iifues of them
comprehended in the fore-appointed fcheme
of his adminiftration.

2^/y, As this knowledge is peculiar to
God, neceffarily arifmg from the infinite per-
fedtion of his nature, and no finite mind can
attain to any part of it with certainty, o-
therwife than by communication from him,
he has wifely hid it from men, that they
may learn to trufl his providence with ab-
Iblute refignation. We are not to form our
fchcmes in life, and take the meafures of
our condudt, by a difcernment of particu-
lar future events, for they are cover'd from
our fight under impenetrable darknefs, but
hj general laws which God has given us,

an^

34^ ^k^ ir^^ Notion oj Divine Omnifcience^
Serm. and by our obfervations on the ordinary
^^- courfe of things. No man can be fure of
fuccefs, the race is not to the j'wift^ nor the
battle to the ftrong, the beft concerted pro-
jedls are liable to a multitude of accidents
which do not fall within the reach of our
forefight. But this ought to give us con-
tentment, and here we ought to reft with
pleafure, that the wife and good God
knows all things, and having done what
was on our part reafonable, we may fafely
commit our way and our work to him, leav-
ing the direction of events to his provi-
dence. Nor ought we to pry too curiouf-
ly into futurity, which God has concealed
irom us. This is an error which weak
and diftruftful minds are apt to fall into.
The Gentiles were not fo inexcufable in it,
^ho knew not God, but for Chriflians to ap-
ply tliemfelves to fuch as pradtife the arts of
of necromancy and divination, for reveal-
ing fecrets and foretelling things to come,
is to expofe thenifelves as a prey to impof^
tors, and to difhonour the true God, who
has favour'd them with a clear manifeftation
of himfelf, by attributing to daemons and
their pretended agents, that knowledge which
peculiarly belongs to him. Asd,

La/lfy,

tifits Nature^ Manner and Extent, J49

Lajily, Let us take no thought for to mor-SERM.
row, for our heavenly Father knows what we J^
need j he knows what is heft, and what the
event of things will be : And let us not
boaji oj to morroWy nor be vainly pufF'd up,
with any expedtations in this world, for God
only knows, we know not, what a day^ or
any future time, may bring forth.

SER-

( 35° )

SERMON X.

The Wifdom of God manifefted in
the Conftitution and Government,
both of the natural and moral
World.

I Tim. i. 17.

XJnto the king eternal, immortal, invifible^
the only wT/e God, be honour anci glory for
ever and ever. Amen.

I

IT is evident beyond all rational contradic-
tion, that the world was made, and is go-
vern d by defign, and that the appearances
of nature, and the ferles of events, which c-
very one may obferve, cannot be accounted
for witliout fiippofing intelligence in the u-
niverfal Caufe. But there is a difference be-
tween underflanding and wifdom, as be-
tween a power, or faculty, and the right ufe

of

The Wifdom of Gcd manijefted, &c. 351

of it. Underftanding is the fundamental Serm.
capacity of wifdom, and wifdom is the P^^'i^^-^^^^
per exercife and improvement of underftand-
ing. Our own experience, and our obferva-
tions upon the condud of mankind, lead us
to diflinguifh between ading with defign
and ading wifely, the Jormer is the charac-
ter of all rational agents, but, alas ! we have
too good reafon to know that the latter does
not always accompany it : And wifdom ad-
mits of various degrees, the inequality arifing
from feveral caufes, either an unequal mea-
fure of knowledge, for according to our dif-
cernment of the reafon of things, their rela-
tions, connexions and dependencies, fomufl
our condud: be wife or unwife ; or from the
motives which influence the fprings of ac-
tion. We find in our felves a variety of af-
fections, which prompt us to ad, prevent-
ing deliberate attention : Men do not always
govern themfelves according to the didtates
of cool reafon, and purfue the meafures
which themfelves know, or believe to be the
befl, but are often bias'd by prejudices, and
mifled by their particular propenlities, to do
what their own minds do not approve-
Therefore knowledge and wifdom are difFe-
tent qualities, and they mufl be confider'd

as

55^ ^b^ tV'ifdom of God tnamfefled in the

Serm. as diftindt attributes in the Deity, tho' in
i^,^„^^him, as may be afterwards obfery'd, the one
is juftly infer'd from the other, and the fame
arguments which prove his intelligence in ge-
neral, prove him alfo to be wife.

Wifdom in any agent is eftimated by his
approbation of fuch ends, as in the judgment
of the perfon forming the eftimation are moft
fuitable to his nature, and an invariable pur-
fuit of thofe ends by the beft and moft effec-
tual methods. It is iirft of all, abfolutely
neceffary that a right defign be propos'd, elfe
no fcheme of adtion can poffibly obtain our
efteem as wife, or intitle the agent to that cha-
radler. It we fee a man everfo ingenious about
trifles, and contriving methods which have the
greateft aptitude, to accomplifti low ends, and
unworthy of his rational nature, this can never
raife any veneration for him in our hearts,
nay, we (hall pronounce all his contrivances
foolifh. Now concerning ends, 'tis plairt
that to us they are determin'd by our affec-
tions, and the meafure of them, I mean the
rule whereby we judge whether they be good
or bad, right or wrong, is no other than
our own approbation : Subordinate ends are
only confidered as means, and derive their
value from the higher purpofes which they

ferve >

Conftitution and Government of the World, 353
lerve ; and ultimate ends to the human mindSfiRM.
are either private happinefs, or the good of "^
others, to the purfuit of which we are de-
termin'd by felf-love and benevolence, the
general governing fprings of ad:ion in our
nature j 'tis the ad:ions only which ultimate-
ly terminate in thofe ends, or which have a
tendericy to promote them, that we pro-
nounce wife. The man who takes the mea-
fures, and fteddlly adheres to them, which
have the ftri(ftefl connexion, not with the
gratification of a particular appetite or paf.
fion, but his own true, mofl extenlive and
Complete felicity, or with the greatefl pub-
lic good, is to be acknowledged a wife man^
he who ads Upon lower and inconfiftent
yIewSj does not merit that charadler.

But the queftion is, how fliall we judge
concerning the ends of the Deity, fo as with
underftanding to pronounce him wife ? Can
we pretend to know what is or is not be-
coming the dignity and perfedion of his na-
ture ? Or, fhall we make the inftinds plant-
ed in our minds for the particular purpofes of
bur being, a ftandard whereby to examine
his adions, and pafs a judgment upon them ?
i anlwer, that tho' indeed the Divine excel-
lencies in-finitely furpafs our Underftanding,,
Z and

354 ^^^ Wijdom of Godmanifefted in the

Serm. and we cannot take upon us to judge, as from
^^1^^ a complete knowledge of them, what views
they may require to be purfued j yet there
arc fome things which we cannot poffibly
help thinking worthy of every intelligent na-
ture. Our minds are fo conftituted that we
neceffarily approve and admire goodnefs, and
the Being who appears in his counfels to
have intended, and by his adlions to pro-
mote the mofl extenfive happinefs of other
beings which are capable of it, we muft
judge to have the firft and effentially requifite
qualification of a wife agent. Again, tho*
we have not fuch a knowledge of the Divine
perfedions, and of the nature and reafon of
things, as to qualify us for judging, a priori,
what is fittefl for him to do j yet by obferv-
ing the mutual relations and harmony of
things which he has made, and the aptitude
of fome, as means, toanfwer others as the ends
of them, we may collect, what in fact he
did intend, and thereby difcern the wifdom
of the whole conftituticn. It is impoffible
indeed for any finite underflanding to pene-
trate into the depths of his defigns, or take
in the intire fcheme of his adminiftration ;
we know not what remote and very impor-
tant purpofes may be ferv'd by his works,

beyond

Conjiitutlon and Government of the World, 35^
beyond all the views which fall under oufSerm.
obfervation, for who hath known the mind of
the Lord, and who hath been his counfellor ?
But even by fuch a partial obfervation as our
limited capacity can reach to, we may bs a-
ble to trace the marks of excellent under-
Handing in fome of the ways of God, and
from thence reafonably conclude, that per-
fect wifdom governs the whole. For exam^
pie, the Divine government over mankind,
and the methods of providence towards them,
may have a relation to the univerfe, and ai-
fedt other orders of intelligent beings in a,'
manner which we cannot comprehend j but
confidering it abftradly, and as intire in it
felf, without any fuch relation, which is our
way of conceiving, it may appear to us wife,
and worthy of the moft excellent Being.

idly^ Wifdom confifls in the choice and
the ufe of proper means for accomplifhing
good ends. Suppofing an agent to have very
right intentions, which is fo far praife-wor-
thy, yet it fhews a defed: of underftanding,
if he fails in the execution, by choofing means
which are not fit : And it is this which is
principally meant by wifdom, fo far as it de-
notes an intelledual ability, for to the ends
which they purfue, moral agents are deter-
Z 2 min'd

35^ ^keWifdomofGodmamfeJiedinthe

^' £RM. min*d by their alFetflions, but in the choice
•^ of means their underflandins: only can di-
•red:. Therefore imperfedl minds which do
not comprehend all the relations and con-
nexions of things, and do not forefee all fu-
ture events, muft be deficient in wifdom>
tho' without any fault in a moral fenfe, and
the character of wife mufl be appropriated
to God as it is in the text, for he is only wife,
having a perfedl knowledge of every thing
which aiall ever come to pafs, and which a-
ny power will, or can pofTibly produce. It
is elegantly faid in the book o^Joby he put^
teth 710 trufl in hisfervantSy and his angels he
chargetk with folly * ; their underftandings,
tho' vaflly large, are not infinite, their great
natural capacity is improv'd to a very high
meafure of knowledge, by their {landing al-
ways in the prefence of God and receiving
his inflrudions ; yet it is infufiicient for the
government of the world, and the dirediori
of its affairs, which God hath referv'd in his
own hands, committing nothing to the con-
trivance of his ablefl minillers, (they are on-
ly cmploy'd to execute his orders) becaufe oi
their imperfedion in wifdom.

* job iy. \%.

lit

Conjiitution and Government of the World, 357
In this fenfe, the perfed wifdom of GocISerm.
is necelTarily infer'd from the other abfolute^ ■^•
perfedions of his nature. If he be every
where prefent, and wherever he is prefent,
there is activity which cannot be refifled, and
inteHigence which cannot be mifled or im-
pos'd upon, if he is abfolutely Omnifcient,
knowing not only all things which now are,
with the greatefl exact nefs, even the moft
fecret thoughts of intelligent beings, but al-
fo all things which (hall be produc'd, whe-
ther by necelTary or free caufes ; it follows
that he can never poflibly be miftaken in his
meafures, or come fhort of a right judgment
upon the expediency of things, or the iitnefs
of means for attaining the ends he propofes.
Since his power is infinite and cannot be con-
troul'd, nor his defigns defeated by any op-
pofiiion, and there is no imaginable caufe
which fhould induce him to alter his defigns,
* but hiicounjelftandeth jor ever^ the thoughts
of his heart to all generations ; fincc it is fo,
nothing can be wanting to the highefl per-
fection of wifdom ; no weaknels, no error,
no irrefolution or unfleddinefs can ever be
charg'd on any of his meafures. Such is the

* Pfal. xxxiii. 1 1.

Z ;^ raihnefa

3 58 ^he Wifdom of God manijejied in the

Serm. rafhnefs and folly of poor fhort-fighted mor-
■^- tals, that they take upon them to cenfure
the works of God as defective in wifdom,
altho' we have not only the fame evidence
of this which is common to other of his at-
tributes, that is, we know it by its fruits and
effects J but fuppofing his other perfections
to be prov'd, his knowledge, and his power,
and his omniprefence, w« are fatisfied before
hand, by realoning which is fully convincing,
without conlidering his works of creation and
providence, which abundantly difplay his wif-
dom ; we are fatisfted, I fay, that he is, and
rieceffarily muft be infinitely wife.

Another general argument to prove the
wifdom of God, is taken from the faint and
imperfect images of it which are in fome of
the creatures, and which muft be deriv'd from
the jather of lights^ himfelf therefore pofV
fefs'd of that perfection in the higheft degree.
As intelligence in the effect is a clear evidence
of it in the Author, tho' of a fuperior kind,
for it could not poflibly proceed from an un-
intelligent Caiifc 5 fo particularly, the high-
eft improvement, and the beft ufe of undcr-
ftanding, can never exceed, nor indeed equal
the original Fountain from which all know-
ledge fiows^ and therefore the wifdom of

God

Con ft It ut ton and Government oj the World. 359
God is abfolutely fupreme. Since God onlySERM.
hath put wifdom ifito the inward parts and ^'
given under (landing to the hearty all the mea-
fures of wiidom which any created and finite
beings can attain to, muft needs be inferior
to his, for the effect can neither originally
have, nor ever polTibly arrive to the perfec-
tion of the voluntary complete caufe ; if it
could, then of that equal, and therefore in-
dependent perfedioUjOr degree of perfedion,
it would be a caufe to it felf, rather there
would be no caufe at all. Tho' 'tis true this
is an improvable ability in imperfed minds,
which grow in wifdom by attention, induf-
trious inquiry, and careful obfervation, yet
never independently on God, nor ca« their ac-
quirements rife to an equality with the Divine
underflanding j for the very capacity of im-
provement is derived from him, the means
are under the diredion of his providence, and
the fuccefs depends on his good pleafure. And
the increafe, as it is limited in its degree, by
the will of him who hath detcrmin'd the
meafures of perfedion to which every one of
his creatures (hall, or can attain, fo it im-
plies an imperfedion from which the firfl
Caujp is abfolutely free, whofe wifdom, as
Z 4 all

36c^.. ^he Wifdam of God mamjejicd in the

Serm. all the other excellencies of his nature, is un-
-^' capable of any addition or diminution.

- But the mofl obvious proof of the wifdom

of God, and to attentive minds it is fully
convincing, is, by his works of creation and
providence, his originally making all things
in heaven and earth, and difpofing them in
the order in which they appear, his preferv-
ing them all and governing them, in the way
which is mofl fuitable to their feveral na-
tures, and fo as they may beft anfwer the
ends of their being. They are made fo as
to have a vifible mutual relation to each o-
ther, with the mofl: exquifite skill and con-=
trivance, and plainly to difcover that the
whole is under the diredion of one ruling
- Counfel. Inanimate things are upheld by
the power of God, and direded in their mo-
tions, conftantly and uniformly, to ferve par-
ticular purpofes ; fenfitive beings have a fui-
table provilion made for the fupport of their
lives, and are govern'd by inflindis which de-
termine them to purfue the proper ends of
their nature j and rational agents have laws
given them tor regulating their condud:, and
they are furnifhed with proper motives of
action, by the influence of which they are
directed, freely, and Vi^ith underftanding t®

purfue,

Confihution and Government of the Wok id. 361
purfue the proper ends of their being. Upon Serm.
a general furvey of thefe works cA God, ^•
there appears an obvious congriiity in the
whole, and a defigned fubferviency of fome
to others. It is evident, that the motions of
the heavenly bodies, and the conftant uni-
form influence of them in the various pro-
ductions upon our globe, are un^er fucii a
direction as to anfwer the end of fuflaining a
multitude of living things in their regular fac°
ceffions ; animals are under an apparent ceco-
nomy, whereby they are rendered ufeful to
one another, and all of them fubordinated to .
man. Now I fay, eveo upon fuch a flight
and general view, we have a clear difcovery
of infinite Divine v/ifdom. The greater va- ^
riety there is in any fyflem, which muft all
be within the comprehenfion of the mind
that form'd it, provided there appears unity
of deftgn and regular contrivance, the larger
flill we muft conclude the underffanding to
be. A narrow capacity reaches only to a
few things, placing them in due order, if a
great multitude be put under its care, it is
embarrafs'd and thrown into confufion; bu£
how vafl is the comprehenfion of that pro-
vidence which takes under its guidance the
whole heavens and th^ c^rth, with all things

that '

362 ^he Wifdom of God manifejled in the

Serm. that are in them, which conducts the mo-
•^* tions of the ccelcftial orbs, yet without ne-
glecting the meancfl animal or vegetable on
this earth, and fo adjufts all the parts of the
stupendous fabric, that whatever changes any
of them may undergo, their correfpondence
to each other is uniformly maintain'd, and
the harmony of the whole.

Efpecially the variety of kinds, yet more
than the multitude of individuals, properly
difpos'd, demonflrates the wifdom of the
Creator and fupreme Governor of the world.
There is no diverfity at all in the productions
of neceiTary unintelligent caufes, and in pro-
portion to their meafure of underflanding,
the operations of free agents are confin'd to a
few fimilar effeds, or extend to a greater va-
riety. It is thus that wc eftimate a human
genius ; the man who is skill'd in many dif-
ferent branches of learning, in hiftory, in lan^
guages, in politics and philofophy, or who
knows how to ad: a proper part in very dif-
ferent flations of life, is reputed wifer than
he whofe knowledge is confin'd to a few
particulars. But how adorable is that wif-
dom which has difplay'd it felt marveloully
in the whole gradation of being, which fhines
Cpnfpicuoully, not only adjufting with the

utmoft

Conllitiition and Go'i^ermunt of the World. 363
utfnoft exadnefs, the mechanifm of the ma-SERM.
terial world, but has form'd intirely different ^•
and fuperior kinds, namely fpirits, to whofe ^"''^'^
nature and condition of being, the methods
of his providence are as well accommodated
as to the other. The conftitution and form
of government under which intelligent crea-
tures are plac'd, is, at leaft, as clear a ma-
nifeflation of the Divine wifdom, as the
frame and direction of the corporeal fyftem.
And, which is moft worthy of our obferva-
tion to the prefent purpofe, thefe efTentially
different kinds are moft conveniendy difpos'd
of, with relation to each other : Spiri^ and
body are united in the human compofition,
and as the fyflem is diflinguifh'd in its for-
mation by the Creator's skill, it is as much
diflinguifh'd by the adminiflration of his pro-
vidence. From man there is a defcent, I
mean as to the degrees of their perfedion,
in the works of God which we are befl ac-
quainted with. The next inferior rank arc
the brutal fpecies, and among them a beau-
tiful variety, fome making a much more
confiderable figure than others in the animal
kingdom j fome more eminently ufeful, and
even making nearer approaches to the human
imderflanding. From thesn the perfcd:ion of

the

364 The Wijdom of God manifefted in the

Serm. animal life leffens by various defcending; de-
, _• erees, till it comes fo near the vegetable
world as fcarcely to be diflinguifhed. Of ve-
getables there are as various kindsj all of them
miniflring to feniitive beings as a fuperior or-
der, and thefe latter are direded to the pro-
per ufe of them by particular inftindts : And
inanimate things are conilantly fo govern'd
as t® ferve the purpofe of producing the le-
veral forts of herbs, trees and fruits. This
order is maintain'd amidfl an infinite diver-
fity, and as there is a fcale of being appointed
by the great defigning Author, fo there is a
fubordination of ufe, the lower ftill ferving
the higher, till we afcend to man, the chief
of the works of God in our world. Who
that attends to this obvious face of nature^^
and the daily ad minift ration of providence,
can help acknovv'ledging not only defign,
that is, the being of God, but perfedly wife
counfel, difcover'd in the admirable oecono-
my of all things, as far as his works come
within our knowledge ?

A more particular and accurate inquiry
into all thefe things, would fet the evidence
of Divine wifdom fbill in a clearer and
flronger light, (bowing not only that the u-
nlverfe confidered as one int;irc work, difco-

yers.

Conjlitution and Government of the fVorld. 36I
vers wonderful counfci in the conflitiition of Serm.
it, having all its parts for feveral ulcs regular- ^'
ly difpos'd and fitted to each other, but eve-
ry particular being which can be conlider'd
as a feparate intirefyftem, and complete in it
felf, carries in its frame the cleareft mani-
feflations of its Author's perfedl underftand-
ing. Not only the Lord by wijdom Jir etched
cut the heavens^ and eftablified the earth by
bis difcretion^ but in the conflitution of every
iingle terreftrial and celeflial body, is mani-
fefled the exquifite skill of their defigning in-
telligent Maker. As to the celeflial, they
are too far diflant for our minute obfervation,
and human fcience is principally converfant
about their magnitude, diilance and regular
motions, in which the modern improve-
ments of aflronomical learning open a fur-
prifing fcene, difplaying the wifdom of God
beyond what appears to the firfl views of an
uninflruded fpectator : In the compofition of
bodies whofe properties are better known to
us, as air, water, earth, ftones, minerals^
vegetables of every kind, animals, and efpe-
cially the human body ; in all of thefe and
each of them, the manifold wifdom of the
Creator is difcover'd. And here alfo it is
worthy of our obfervation^ that the progrefs

of

7he Wifdom of God manljejled in the
of learning has moft eminently tended to e-
ftablifli the foundations of religionj for the
difcoveries which haVe lately been made in
natural hiftory, philofophy and anatomy,
have greatly illuftrated and confirm'd this
important article we are now confidering. It
is not convenient in this fhort difcourfe to
defcend to particulars, even which are com-
monly known J but this I may fafely fay^
that it fhows an amazing infatuation in any
man, who has not fpent his life in the ut-
mofl obfcurity, intirely unacquainted with
that knowledge of nature which is the fub-
je(S of common converfation in this age and
thefe parts of the world, not to be convinc'd,
that as the works of God are manifold^ fo
in wifdom h^ has made them all, and parti-
cularly that the human body \%jearfiilly end
Wonderfully made.

If we proceed farther to confider man in
his better part, which God made after his
oxvn image, the workmanfhip will appear in
a peculiar manner, worthy of the Author's
perfedl underflanding. And firft of all, let
us obferve our fituation in the univerfe. We
are nearly allied and clofely united to the
corporeal world, a part of matter fitly orga-
liiz'd to convey the notices of external things,

and

Conjiicution and Government of the World. '^6y
and to be the mind's inflrument of adlion, is a Se rm.
part of our felves. Is not wifdom manifefted in . JzXi
placing rational capacities thus conveniently
for contemplation, and for the proper improve-
ment of them in a rational happinefs, which
efpecially arifes from adoring, and actively
fhewing the praifes of the Almighty, All-
wife and bountiful Creator ? Since this earth
is fuch a beautiful fabric, fo curioufly fram'd
and adorn'd, and all God's works in it, even
thofe which are unintelligent, praife him in
a filent way, by giving to rational beings an
occafion of obferving and admiring his per-
feftions manifefted in them, can we help
thinking it was worthy of the wife Author,
nay, does it not appear to be the finiftiing
excellence of fuch a work, to furnifli it with
underftanding inhabitants, fitted with proper
powers and affedtions for enjoying it, capa-
ble of difcerning its various beauty, and ap-
plying it to the delightful purpofe of cele-
brating his praife. This honorable province
is therefore wifely affign'd to man, as he is
qualify'd for it by the faculties of his nature,
and holds the firft rank in this lower vifible
part of the creation. f

But if weconfider the human conftitution
by it felf, it will appear to be the finifti'd pro-

dudion

36S ^he Wlfdom of God manlfefied tji the

Serm. dudion of a wife Author. To judge of this

^' it is necelTary to have in view the ends of
our being, which obvioufly arife from the
very frame of our nature. Man is a com-
pound of body and fpirit, by the former of
which he has a neceffary relation to the ma-
terial world, which is the firfl appointed
ftage of his exiflence, his life confider'd as an
animated fyflem of matter, is nourilh'd by
the productions of the earth, and the necef-
fitlcs of his animal nature employ the cares of
his mind. The other part, the fpirit, is en-
dued with nobler powers, and is capable of
higher enjoyments, of the pleafures of virtue^
of felf->approbation and the favour of God,
which are wholly independent on the body.
Thefe ends, as different as the eiTences of
foul and body, are united in our conflitution,
and may be joyntly purfu'd without confu-
lion. For the purpofes both of the animal
and rational life, we are fitted with proper
faculties, inffinds and aifedtions 3 we have
fenfes whereby are communicated to us fuch
ideas of external objeds as are ufeful to the
animal nature, and likewifc the materials of
entertaining knowledge to the mind ; we
have appetites directing and prom.pLing us to
the ufe of thofe things which are the means

of

Vonjiitiifion and GonjeTfiment of the V/orU, 369
bf preferving the prefent;' life, and of fuchSfiRM.
happinefs as it is capable of, without being -^•
left wholly to the conduct of calm reafon,
which would be too weak to anfwer the end
fufficiently, and by attending fuch affairs
would be too much diverted from more im-
portant eiTtployments : And particularly, in
confidering the aniinal part of the humail
life, it can hardly efcape our obfervation, that
provident nature has (hewn hef wife care for
the fpecies, by planting in the individuals,
inflinds which powerfully determine them
to purfue its general interefts, tho' often ac-
companied with great labour, anxiety and
pain. The fuperiour part in our compoii-
tion, the fpirit, is made for nobler ends, and
is qualified to purfue them by nobler faculties^
affedlions and determinations 5 it has under-
ftanding, liberty, choice, an inflindl of be-
nevolence as well as felf-love, and confcience^
whereby it judges of its own difpofitions and
ad;ions, according to a deeply engraven and
invariable fenfe of good and evil, from the
confcioufnefs of which different moral quali-
ties in it felf, arifes the moll; folid inward j©y,
or the moft painful rcfiexion. Thefe powers
appear to our own minds to have a very great
excellence in them, and to dignify us highly
A a above

^ y o ^he Wijclom of God manifefted tnthe

^EKM. above other beings in the world about us,
■^' and the regular exercife of them leads to a
great, perpetually increaling happinefs, to
the purlliit of which we are directed by at-
tending to our own frame. The underfland-
ing is a faculty which points to its own pro-
per ufe and improvement, not only dire<fting
the exercife of all our other powers, but af-
fording it felt an eminent pleafure, far fjpc-
rior to all fenfual gratifications. Liberty,
tho* in us unavr«idably accompanied with a
poflibility of doing wrong, yet is abfolutely
necelTary to our doing right in a moral knk^
from which the higheft fatisfaclion arifes in
the mind. It is virtue which raifes our na-
ture to the greateft perfection it can attain to,
and what flronger inducement can there be
to the pra«5tice of it, than what is infeparable
from our very conflitution, the joy of felf
approbation which naturally flows from it,
and the felf-reproach which neceffarily fol-
lows the contrary r And as the human mind
is naturally follici tons about futurity, another
flate of exiftence is the fubjedt of its pre-
faging thoughts, and its earneft defires ex-
tend even to immortality, which, together
with the fcanty meafure of its attainments
here, both in knowledge and enjoyment, far

below

£onJlitution a?id GGvernment of the Worlds 371
below what its faculties are capable of, andSERM,
feem to be defigii'd for ; is at leaft a proba- ^•
ble argument that it is defign'd to fublift
hereafter. That fame conicioufnefs of inte-
grity or moral goodnefs, which affords the
trueft prefent tranquillity and fatisfadtion to
the mind, gives it alfo confidence towards
God as the righteous Judge of the world, ren=
daring it fecure in the expectation of all chan-
ges which he fliall appoint.

If we defcend to a more particular conflde-
fation of the laws of nature, we fhall find
that they are every way worthy of a wife
Law-giver, as having a certain connexion
with the ends of his own conftitution, and
of our being. The virtue of fobriety, a ve-
ry important part of the law written in our
hearts, evidently tends to the prefervation
and the eafy enjoyment of life, and to the
more vigorous exercife of our fuperiour pow-
ers and affcdions ; the fear of God, as it is
our wifdom, the injunction of it fhews the
wifdom of the natural law, for it improves
the mind, and yields it the mofi delightful
entertainment, and it fecurcs the practice of
every other virtue ; and charity is the per fe^
bond of human fociety, fit therefore to be pre-
ierib'd by that gracious Governor whofe care
A a s? extends

372 The Wljdom of God manlfefiedinthe

Serm. extends to all mankind, and who by thus
•^- providing for the common lafety, has wifely
promoted, inflead ot diminifliingthe happi-
nefs of every individual ; for the trneft con-
tentment of mind accompanies an univerfal,
undiflembled good will. Thus all the works
of God have the evidences of his wifdom
clearly ftampt upon them, whether we view
them in the whole or in parts, and the more
diligently we^ apply our felves to this inquiry,
the more we fliall be fatisfied that the cha-
radler of o«/y wife, j"^ly belongs to him.

Another illuflration of this fubjedl is taken
from the manner of the Divine operations,
which are fo contriv'd, that a vaft multitude
of effedls depend on one or a few caufes. This
is always regarded as an excdlency in any
■work, which dill appears the more beautiful,
manifcfting the capacity of the Author, the
more various its regular appearances are, and
the greater fimplicity there is in the manner
of producing them. When every feveral ef-
fedl has a particular feparate caufe, this gives
no pleafure to the Ipedtator, as not difcover-
''' ing contrivance \ but that work is beheld with
admiration and delight, as the refult of deep
counfel, which is complicated in its parts, and
yet fimple in its operation, where a great va-
riety

Conftitution and Government oj the World. Zll
riety of effeds are feen to arife from one prin- Se r m.
ciple operating uniformly. That this is thc.^^^^^.^
true charadler of the works of God, we
fhall be fatisfied by confidering the natural
and the moral world, in both which a vafl
diverfity of appearances depend upon fingle
caufes. The beft explication which has yet
been given of the great phoenomena in the
mundane fyftem, refolves them mto attrac-
tion and gravitation, that is, a force imprefs'd
on all bodies whereby they mutually attrad,
or tend towards each other, according to the
quantity of matter they contain, and in pro-
portion to their diftances. It is this which
accounts for the regular motion of the pla-
nets, fo neceffary to the beauty and order of
the vifible world, for the preffure of the air
fo ufeful to the prefervation of the animal
life, for the afcent of vapours from the earth
and the waters, and their defcent when col-
ie(aed and condenfed, in refrefhing rains, for
the perpetual flux of rivers, for the ebbing
and flowing of the fea, and for the (lability ot
the earth, fupporting innumerable living crea-
tures, with all convenient furniture for their
accommodation j and it is the foundation of
all liuman mechanical arts, without which
A a 3 life

374 ^^^ Wifdom of God mditijejled in the

Serm. life would not be tolerable. But this fimple
• caufe, productive of fo many important ap-
pearances in nature, muft be attributed to
God the fir ft mover, as his vi^ork j for it is
not to be explained without having recourfe
to his power and will ; it is evidently an ac-
tive force, and therefore cannot be afaib'd to
matter which is wholly and effentially unac-
tive, and whatever appearance of ad;ion it
has, can only be by the conta<5t of its fuper-
ficial parts j whereas the force of gravity pe-
netrates to the centers of all bodies, and af-
fe(5ls them at the greateft diftance : Either
therefore it muft be the immediate operation
of the firft Caufe himfelf, or of an inferior
agent by his dirediion, a(fting conftantly and
uniformly on every part of corporeal nature.
Other inftances might be given, to ilievi^that
the material world is govern'd by the influ-
ence of ftngle caufes, producing a great di-
verfity of effed:s, according to the different
nature of the fubjecSs they work upon, as in
the general laws of motion, the various ope-
rations of fire, the almoft numberlefs eifeds
which depend upon the conftant unvaried na-
ture and properties of water, and many
piore ; but that of gravity mention'd before^
18 ^hc moft univerfal that we know, and the

moil

Conjlltution and Government of the World. 37;
moft fatisfying to inquiiitive minds; as to aSERM.
cardTu! attenrion to it, and diligent obferv'a- ^'
tion of its effeds, are owing the greateft mo-
dern improvements in natural philofophy, all
diredly leading to this conclufion, that God
himfelf, by his own interpofition, vvilely and
conftantly guides, what is commonly called
the courle of nature.

I {hall not infift on the principal appearan-^
ces of the animal life, which are not to be
attributed to mechanifm, depending on gra-
vity, tho' iome have vainly attempted to ac-
count for them that way ^ this however may
be obferv'd concerning them, that they feem
tc^be laid on one general uniform foundation.
As there are common mediums by which the
images or impreflions of material objeds are
convey 'd to fenfitive beings, fo the percep-
tions rais'd in them which are limilar, as far
as we can judge, not arifing from the nature
of things (for no man can account for the
particular fenfations in animals from the fi-
gure and other primary qualities, or from
the motion of the bodies which occafion
them j) they muft proceed from a general
law of nature, or, which means the fame
thing, the uniform operation of the firfl: fu-
preme Caufe. In the fame manner, the in^
A a 4 i\in^s

3 7 6 7he Wifdom of God manifefted in the

Serm. ftinfls and appetites of animals, determining
■^' them by a fhort and eafy method, to ufe the
necefTary means of their own prefervation,
and of fuch enjoyment as they are capable of,
muft be refolv'd into the uniform direction of
nature, caring for its own works.

But the moral world is the chief of God's
works which we know, wherein his wifdom^
is principally difplay'd, and the fame cha-
ra(5ter of fimplicity, may be juftly applied
to the conftitution by which it is govern'd.
The main ends of it are the perfection and
liappinefs of intelligent beings, ends mofl wor-
thy of fupreme Goodnefs 5 but it is the pro-
vince of wifdom to dire(5t the means by
which they fhall be obtained. Now to this
purpofe, the great Author of nature has not
given a feparate rule to every individual,
whereby it fhould be directed to purfue its
own intereft independently on all others ;
"but together with felf-love, wifely implanted
in every one, in order to provide for private
happinefs, has united them under the gene-
ral law of benevolence, which attracts free
agents into a beautiful harmonious fociety,
as by the force of gravity bodies are united
into a regular conneded fyflem. What could
be better contriv'd to preferve the common

peaee

Confihuthn and Government of the World. 377
peace, and promote the common felicity of aSERM.
multitude, than to charge every one with -^•
the care of his fellows, and make his own
bappinefs depend upon it. And tho' the per-
fed: happinefs of mankind in the iirft flage
of their exiftence, is not actually attain'd,
that is no argument againft the wifdom of
the conilitution, nor proves that the Au-
thor's intention is fruftrated ; for as in many
other productions of nature, efpecially in e-
very kind of life, there is a gradual progrefs,
which when compleated, is in the whole kind,
an admirable inftance of the Creator's wife
defign, tho' during the increafe, but imper-
fedlly difcern'd, and many of the individuals
never arrive to it ; fo the principles planted
in the human mind, tending to its own and
the common happinefs, do not produce their
proper efied: in fome individuals, through
their own fault, and not their full efFed: in
the whole of the prefent flate, being a ftate
of appointed imperfedion \ but they pro-
duce even nov/, fuch a meafure of happinefs
as is fufficient to juflify the wifdom of God
in the conftitution ; and the fame principles
rais'd to higher perfection in another ftate,wilJ,
by a more powerful operation, fully anfwer-
ing their end in the complete happinefs of

3 7 S 7he Wtfdom of God manifejled in the

Serm. all and every one, more illuftrioully mani-
. ^- feft the infinite underftanciing, as well as
goodnefs of the fupreme Being.

As lelf-love and benevolence, or the defire
of private and public happinefs, are not
barely enjoyn'd by the authority of a Law-
giver, but the affections themfelves cTj plant-
ed in the heart of every individual, determin-
ing them all, as far as frte agents in fuch a
ftate could properly be determin'd, whereby
the whole fpecies are wifely directed to pur-
fue the true ends of their being ; fo thefe two
principles are intended to controul and regu-
late the exercife of all other affections and
paffions. It was neceffary that the human
nature (hould be furnifh'd with inferior pri-
vate appetites and pa(iions, for the purpofes
of the animal life, and likewife with parti-
cular inffincts of the public kind, fuch as
companion, gratitude and natural affection,
where nearer attachments and preffing cir-
cumflances require a more vigorous and fpee-^
dy interpofal by kind offices, in behalf of
fome of mankind, than of others j which is,
vidently ferviceable to, and ordain'd for the
public good. But the univerfal principles of
difpaflionate felf-love and benevolence, have
properly the fupremacy in our minds, to mo-

^er^tQ

Conftitution a?2d Government of the World^ 379
derate the lower fprings of adion belonging Serm.
to their feveral kinds, and to prevent their 2jl .
excefles j if lower felfidi defiies hurry us
with too great violence, they are rcafonably
reflrain'd by calm felf-love to the v/hole of
pur true interert: j if particular inllinds de-
termining us to relieve and communicate
pleaiure to others, carry us at any time be^
yond their jull meafure, which is the caie
with minds in which compallion and natur
ral affedion are very flrong, they are check'd
by a calm confideration oT the moft public
o:ood, which is the governing virtuous prin-
ciple. And now upon a deliberate view of
this whole conftitution, as deiign'd by the
Author of nature, mufl it not be acknow-
kdg'd that wildom appears in it ? Suppofing
the intention to be the happinels of mankind,
the greateft happinefs they are capable of,
what could be more wifely contriv'd for an-
fweiing the end ? Thei*e general plain laws
nniverfaily complied with, and having their
full effcd;, would raife the human nature to
its higbefl perfsc^lion, and fpread united joy
and felicity over the whole kind ; and they
are made eafy to every man by being the
diiftates of his own mind, and we are prompt-r
f d to obey them by inclination. And where:?

3 So 7he Wijdom of God manifefied in the

Serm. as our prefent condition of being is fuch as
^- required a variety of particular inftindts and
dcterminat'ions, to render it the more com-
fortable, and defend us from fome inconve-
niencies we are liable to, from which varie-
ty there might arife an occafion of perplexi-
ty in our conduct, by the interfering fprings
of a<?cion ; the great ruling principles are al-
ways ready at hand, to be applied in every
cafe for our diredion.

Perhaps it may be alledg'd, that the proof
of the wifdom of God in his works, which
has been lafl infifted on, namely, that taken
from this confideration, that a valt multitude
of effects depend on one, or a few caufes ;
that this, I fay, is not conclufwe, becaufe
we cannot be abfolutely certain that it is a
method of operation, in it felf, the befl and
moll effectual for obtaining the ends pro-
pcs'd ; tho' there is an apparent conveniency
in it to imperfect agents, whofc minds might
be embarrafs'd with a multiplicity of means,
and their power infufhcient for a great diver-
lity of operations at the fame time j but this
reafon cannot affect the infinite underlland-
ing of the fupreme Being. Without entering
into this inquiry, which is perhaps too diffi-
Ouk for uSj or pretending to prove that the

piethod

Conjiitution and Government of the World. 3 S i
method of operation which the Author of na- Ser^m.
ture has plainly chofen, is more excellent ^-^ •
and reafon able in it felf abftractly confidcr-
ed, and with refpect to him ; I lliall only
anfvver to the objection, that fmce God gra-
cioufly intended to make his ways known
to his intelligent creatures, and to mam-
{eft his wifdom fo as they might be abk
to difcern it, the method he has taken, is on
that account, and to anfwer that end, abfo-
■ lutely the heft. If the manner of working
had been intirely different, if the means had
been as various as the particular ends accom-
plifti'd by them, if there had been as great
a diverfity of caufes in nature, as of effects,:
and every defign carried on by a diflinct me-
thod of proceeding ; this might have been as
effectual for any thing we know, and we are
fure no more difficult to Omnipotence and
infinite Underftanding ; but then it mufl have
, been to us utterly incomprehenfible, and
minds fo limited as ours are, indeed any fi-
nite minds, could have had very little know-
ledge of the wifdom of God ; whereas in the
prefent conftitution, he has fo accommodated
the methods of his operation to the capacities
of his intelligent creatures, that the invifihle
things of him may be clearly fe en by them, mid

they

382 The JVifdom of God manijefted in the

Sekm. they may trace the footfteps of his perfection
in the things which he has made, which is
the foundation both of their duty and their
happinefs, affording a mofl delightful enter-
tainment to their minds, and diiedting them
to form the meafures of their condud:.

But one obfervation is neceffary to be ad-
ded, that tho' God has given us clear mani-
feflations of his wifdom, and fufficient for
our convi(ftion, if we do not wilfully lluit
our eyes, againft the light which breaks in
upon us from every part of the known uni-
Verfe, from the conflitution and the govern-
ment of the inanimate, thefcnfitive, and the
rational creatures ; yet a great deal does and
mufl ft ill remain fecretto usj there are trea-
fures of wifdom and knowledge hid in him^
which we cannot poflibly comprehend j in-
deed the intire fchcme of his counfels and
works can be known to no underftanding
but his own. Every attentive perfon muffc
be fenfible, that our knowledge of nature is
very imperfect. Our fenfcs, which convey
to us the ideas of material exiftence, are con-
fin'd within a narrow fphere. Wc have rea-
fon to believe there are vaft regions in tlie
univerfe beyond the reach of their difccrn-
ment, and by what peculiar methods they

may

Confiitutlon and Governmcni of the World. 3S3
mav be jrovern'd, different from tbofe which Serm.
take place in our fyftem, we cannot Pretend *_.
to judge. There may be alfo, no doubt
there are other orders of intelligent beings
befides mankind, and the laws by which they
are ruled may differ in fome particulars, from
thofe which are given to us. Befides, of the
things which fall under our obfervation,
nay, which we are mofb familiarly converfant
with, there are a great many properties and
relations, indeed their very effences, the foun-
dation of all their properties, are unknown
to us. They are only the external appear-
ances of things which we obferve, and theif
connexions and dependencies are the fubjed:
of human fcience ; but their intimate natures
from which thefe appearances liow, are un-
known. But fhall we from our own igno-
rance, infer a defed; of wifdom in the fu-
preme Maker and Difpofer of the univerfe ?
On the contrary, it ought to be allow'd, tliat
if there be fatisfying evidence of wiidom in
all his works which we know, there is no
reafon to doubt of it in thofe parts which are
remote from our view, or too deep for our
penetration. What mind can be fo weak or
io prejudic'd as to fuppofe, that indeed wif-
dom rules in all that we fee (the regularity

and

3B4 ^he Wifdom of God manifefted in the

Serm. and harmony of things extorts this acknov/-

■^' ledoment.) but in all the refl of the univerfe
confufion and difcord may reign, and nature
be under no wife direction ? Wil'dom is the
perfe6lion of a caufe, not of an effedl, it be-
longs to an agent uniformly directing the ex-
ertion of his adlive powers, not confin'd to
fome of his operations ; and therefore, if a
being appears to be wife in a great variety of
his works which we know, we reafonably
conclude that the fame wifdom direds the
whole of his condud:. This obfervation,
with refped to the works of creation and
providence, is juflified by experience, for
v/hereas fome things in the world, the ufes
of which were not at all known in the infan-
cy of learning, fuch as vafl trads of moun-
tains, barren deferts and wide feas, have been
Itrongly inlifled on as arguments to fliow
the want of wifdom in the frame of nature ;
thefe very things are fince found, by latei"
difcoveries, and a more accurate inquiry, to
be highly ufeful and to ferve very important
purpofes. And as other objections of the
fame kind derive all their flrength only from
human ignorance and weaknefs, a more
thorough knowledge would make them all
diiijppear, and eflablifh a conclufion diredly

contrary

Conjiitution and Government of the World. 385
contrary to that which unlearned fcepticsSERM.
would infer from them. In the mean time,
it {hows the mofl conceited and prefumptuous
folly for men to cenfure the Divine admini-
ftration, merely becaufe there are fome things
in it which they cannot comprehend, when
the general voice of nature and providence
proclaims it wife.

The proper ufe to be made of this doctrine
is, that we ftiould praife God. All his works
praije him by manifefting his wildom, and
we whom he has made capable of difcerning
the characters and evidences of that perfec-
tion, owe him the tribute of the highefl ho-
nour and efteem. Power may ftrike our
minds with awe, and fupreme Maiefly make
our hearts tremble, but it is wifdom that at-
tracts veneration ; in whatever degree any
agent appears to be pofTefs'd of that quality,
he is intitled to a proportionable meafure of
our refpect. Wifdom and folly make the
principal diftinction among men, by which
they are held in reputation or contempt ;
tho' the differences of outward condition
may be often too much regarded, and men
of fervile fpirits may flatter the rich and
great in their folly, ^nY^A^ iU poor man s wif-
g b dom

386 J be Wijdom of God manifejled hi the

Serm. dom is defpifed 'j yet the language of the heart
^- is different, and true vvifdom wherever it is
found, neceffarily commands our inward e-
fteem. But what is all the wifdom of men,
or indeed the largeft finite underftandings,
hut an imperfect glimpfe, when compared
with the intellectual perfection of the Fa-
ther of lights ?

As praife is tlic nobleft employment of the
mind, one can't but be fenfible of digni-
ty and felf-worth in doing honour to tran-
fcendent excellence, by affectionate acknow-
ledgments and applaufes ; io it is a mofl de-
lightful exercife, pleafure is infeparable from
the hearty congratulation, and the foul even
partakes of the intellectual and moral perfec-
tion, which it joyfully celebrates: AndflnCe
the confcioufnefs of dignity, and the delight
which accompanies praife, mufl always bear
a proportion to the apprehended excellency
of the objed:, the praife which is given to the
fupreme Being, with underflanding and fin-
cere efteem, muft, on this account, infinite-
ly exceed all others. It is therefore mofl be-
coming fuch imperfe(fl rational creatures as we
are, to contemplate the works of God, with
this defign, that we may difcern the mani-

feftation^

Conftittition and Government of the World, 387
feflations of his wifdom in them, and there- Serm.
by excite in our felves thofe pious and de- ■^•
vout aiFedtions, and that fuperlative refped:,
which are the very efTence of praife, as it is a
reafonable and moral fervice.

Any one who attentively confiders the
frame and condition of human nature in this
world, mufl fee, that tho' its capacities are
great, ^nd vifibly intended for important
ends, yet this our infancy of being, is very-
weak, that the prefent is a ftate of proba-
tion, wherein the progrefs of our underfland-
ings and our moral powers, with the enjoy-
ment ari fing from them, in a great meafure,
depend upon fuch a diligent ufe of our own
faculties, as a careful attention to the nature
and order of them will dired:. The firfl; im--
preffions made upon our minds are by fen-
lible objedls, and our appetites to them natu-
rally arife, which being cullomarily indulg'd,
the higher pov/ers and affedions of the foul
are negledled and become weak j yet are we
not left without an obvious remedy againft
this inconvenience and infirmity of our na-
ture : As the lead: refle«5tion will convince
us, that there are higher and nobler powers
in our nature, capable of a rational, a more
B b 2 refinM

388 7he Wifdom of God manifefied in the

Serm. refin'd and fublime enjoyment, than any
.?*• which can belong to the animal part of our
conftitution ; fo the proper exercife of thofe
higher faculties is naturally pointed out to
us, by the work of God's law written upon
our hearts, and by the evidences of his being
and perfedions, which are moft plainly in-
fcrib'd on his works, wherewith we are con-
tinually furrounded.

But flill it is in our power to negledt the
culture of the virtuous affedtions, and to let
the natural motives of piety flip out of our
minds 5 whether we will do fo or not is a
great part of our trial : This however is cer-
tain, that nothing can be more worthy of
us, or of more immediate importance to our
greateft perfection and happinels, than that
we fhould, with deliberation, defign and di-
ligence, apply our felves to the proper exer-
cife and improvement of our rational and
moral faculties, in order to eflablifli the fu-
premacy of confcience, and, on that foun-
dation, the inward harmony of the mind,
and to obtain that enjoyment which natural-
ly arifes from univerfally felf-approving,
virtuous integrity. But tho' this be evident-
ly rational and important, (Icarcely will any

thine

Conjlitution and Government oj the World, 3 89
thing be alledg'd in juftification of the con-SERM.
trary ;) yet how few are there of mankind, ^-
even of thofe who are in reputation for wil-
dom and virtue, who make it their bufinefs
to cultivate their rational and moral capaci-
ties, or have ever taken a refolution to make
that their chief care through the courfe of
their lives -, for the mofl part, we learn our
piety and virtue, as a foreign difcipline, and
only by outward inftrudion j therefore it
ills fo awkwardly upon us, and the exercife
of it is attended with little of fuch dexteri-
ty, vigor, warmth of affedlion and pleafure, as
accompany the bufinefs of nature, which reli-
gion really is, in it felf, and in the primary
way God has taken to teach it to us, that is,
by writing its main principles and inftructions
upon our hearts.

If we are fincerely difpos'd to employ our
felves in this excellent, this comprehenfive
duty of prailing God, wherein our befi: af-
fections join their force, and all the fpiing;^3
of manly pleafure unite in raihng the fatif-
faction of the mind j if, I fay, we are fm-
cerely difpos'd to employ our felves in it, the
means are ready at hand j the works of God,
in a mofl amazing and beautiful inftructive va-
B b 3 riety,^

590 IheWifdom of Gcd manijefted in the

Serm. riety, prefent themfelves to us with their ma-
. ^' nifeflations of his wifdoni -, they pour their
evidence from all quarters, and into all the
avenues of the mind, inviting us to behold
perfect counfel and wife defign, which is
the mod agreeable cbjedl we can contem-
plate. There is no part of the univerfe to
which we can turn our attention, nor any
fpecies of beings in it^ that does not afford
us the plaineft dilcoveries of Divine skill and
power in their formation and oeconomy. T/je
heavens declare the glory of God^ and the fir-
mament Jheweth his handy -work ^ day unto day
uttereth fpeecb^ and night unto night Jheweth
hiowkdge. Ihe beajls of the field and the
fowls of the air teach us^ and the fifies of
the fea declare to us, that he is perfedly wife
y/ho gave them their being, and appointed
their various ufes, with all the circumflances
of their condition. In this view the work of
the Lord appears honourable and glorious ; and
it is fought out of them that have pleafure
therein ; they trace the fignatures of counfel
upon it, with the highell admiration, and
their hearts are fill'd with joy and praife. A
heart full of fqch fentiments will be its own
jnflruftor in religion, and needs not to be

taught

Conftitution and Government of the IVorld. 39 j
taught from abroad, what duty it owes to God, Se r ^f .
what love and gratitude, what confidence, ^]\y
obedience and refignation.

Providence, as I have ah'eady obferv'd,
has afforded us great and pecuHar advantages
for making proftciency in this kind of
knowledge, and thereby advancing in fub-
flantial piety. Some eminent perfons in
thefe laft days, and that part of the world
where we live, have happily employ 'd an
uncommon capacity, in fearching out the
works of nature, and illuftrating the mar-r
velous difplays of Divine wifdom in them j
fo that the fubjei^ appears in quite a diffe-
rent light from what it has hitherto done,
and is even brought down to the level of
vulgar underflandings. What has be^n
Ibmetimes called philofbphy, the vain, the
poor production of impiety, ignorance and
pride, was really what the Apoftle calls^
the wifdom^ through which the world knew
not God: But happy our times ! wherein
whatever is worthy to be called learning,
evidently terminates in religion as its lafl re-
fult, and fhews us cill things full oj God,
Let us purfue the method which has been fo
clearly mark'd out to us ; kt thofe whofe
8 b 4 talentq

392 ^he Wifdom of God manifejled in the

Sernc. talents and leifure enable them, endeavour
■^- to build a farther fuperflrudure on the no-
ble foundation already laid, and by invefti-
gating the fecrets of nature, fo far as human
underftanding can reach, difcern the coun-
fels of its Author, that they may give him
due praife : And let them who are unqua-
lified for fuch an undertaking, yet ftudy to
be acquainted with the ufeful dilcoveries o-
thers have made, and by aftediionate medita-
tion on them, feed the pure flame of rational
devotion in their own breads.

But above all kinds of natural knowledge,
there is one branch which may be moft
profitably improv'd to the purpofes of reli-
gion, by contemplating the wifdom of God
in it 5 I mean the philofophy of human na-
ture it felf, not only or principally of the
corporeal part, tho' even that is a wonder-
ful work of God, a moft curious flrucSure,
wherein Divine wifdom {hines confpicuouf-
ly. It is indeed furprizing, that any who
have fludied the animal conftitution and
osconomy, fliould forget God its Maker ;
others, we knovv% have made many jufl:
and pious refle<5tions upon it, as an admi-
rable monument of the Creator's skill, where-

Conjiitution and Government of the World, 393
in he has (hewed himfelf great in counfel Serm.
and wonderful in working. But what I chief- -^•
]y aim at is, that we (hould apply our
felves to the ferious confideration of our
more inward fabric, that of the mind,
whereby we are diflinguifh'd with the cha-
rad:er of rational creatures. Of all the ex-
ternal objedls we difcern, bearing, in a vaft
variety, the marks of the Creator's intelli-
gence and power, there is none which has
any refemblance to this j it has no fhape or
colour, or any other fenfible quality, yet
there is nothing more real, nothing more
important to us ; we are confcious of its
various, many of them deeply interefling
perceptions and operations, accompanied
with different kinds and degrees of pleafure
and pain. This objedl, intimately near us,
(for 'tis that whereby we are what we are,
our very feheSj) will, in that view of things
we are now confidering, appear mod wor-
thy of our firfl and careful attention. To
this purpofe, fome of the principal appear-
ances have been obferv'd, in the preceding
part of this difcourfe ; but in every view we
can take of it, it appears a beautiful offspring
of God's light, and a noble production of

his

394 ^^^ Wifdom of God mamfejled in the

S£RM. his power : The intellectual and felf-detcr-

-^- mining faculties, the felf-reflecting, autho-
ritative and controuling judgment of the
mind, upon its own dilpofitions and voluntary
acts, and the affections to fpiritual and mo-
ral objects, characters and actions ; thefe are
fubjects of contemplation, to which we meet
with nothing parallel in the whole of ma-
terial nature ; and when, in conjunction
with them, we confider the other fubordi-
nate powers and determinations of the hu-
man foul, its fenfes, appetites and paffions ;
there is a beautiful fcene open'd to us,
wherein we may entertain our felves moft
agreeably, and be furnifh'd with excellent
arguments of praife to our great and wife
Creator. This Divine workmanfhip ap^
pears a regular fyftem, comprehending a
multitude of parts, but all connected to-
gether and varioufly related : The great
end of a perpetually incrcafing rational per-
fection and happineis, is plainly intended,
and the means are excellendy fitted to it ;
There are many inferior powers, inftincts
and affections, each ferving a feveral ufe-
ful purpofe, and having pleafure annex'd to
it, but all in fubordination to the ultimate

end.

Cojiftitution and Government of the World. 395
end, which nature directs us fteddily IoSerm.

purfue : In a fyftem fo various, containing fo ^•
many different powers and fprings of action,
of oppofite tendency, it can fcarcely be ex-
pected, at leaft in its infancy and ftate of
appointed imperfection, but that fome dif-
orders Ihould happen, and fo we find it in
fact ; but ftill the remedy is in the foul it
felf 5 by the proper exertion of its own pow-
ers, there is provifion made for inward or-
der, harmony and peace, which is the na-
tural, healthful and happy ftate of the
mind. This fcience, like others, has had
its vicifTitudes ; fometimes in a more flou-
rifhing, fometimes in a declining flate ;
fome eminent attempts have, of late, been
made to refcue it from the cbfcurity and ig-
norance of the barbarous middle ages : But
that every man, for himfelf, may fludy it
fuccefsfully, nothing is more neceffary than
frequent, careful and unprejudic'd felf-in-
fpedion, whereby pious affections will be
excited in our minds, and we fhall be led
to afcribe, to the only wife God all honour and
for ever.

2dfy, As

39^ '^he Wijdom of God manifefted in tht

Serm. 2^/y, As by the manifeftation of God's
X- wifdom in the frame and conftitution of
things, we are direded to celebrate his
praifes with underftanding and fincere af-
fe(5lion ; fo by the continued exercife of the
fame glorious attribute in his government of
the world, we are encourag'd to trufl in
him at all times and in all circumftanccs, if
we fincerely endeavour to approve our felves
to him by imitating his moral perfedions,
and obeying his laws (the only condition
upon which, by the very conftitution of
our nature, we can have confidence towards
God ;) for he has the whole feries of events
under his diredion, appointing even the re-
motefl ifTues of them. Vain are the con-
trivances of wicked mortals, againft the gra-
cious defigns of providence towards good
men, the counfeh of the froward are turned
headlong^ their mifchievous purpofes are dif^
appointed, for the Lord knows how to deliver
the godly Jrom temptations. We ought not
to pronounce judgment upon the firft face
of things, nor be greatly difcouraged becaufe
of irregular appearances j we may be affure'd
they are no more than appearances, for it is
impoffible there fliould be any real diforder,

where

Conjlitution and Government of the World. 397
where infinite Wifdom rules: And tho* ourSERM.
knowledge of particular events is very ftiort, _^
this may always yield us fatisfadion and
fupport our hope, that the whole courfe of
nature, and all the viciffitudes of human af-
fairs are govern'd by perfed: reafon.

Here is, one would think, a folid foun-
dation of inward tranquillity to intelligent
creatures, and a relief under all their anxie-
ties for the future ; for what could a ration-
al being defire^ but that eternal unerring rea-
fon fhould dired the feries of events, and
determine what comes to pafs. If, in fad,
the world be fo govern'd, and our perfuafion
of it refls upon folid grounds, this muft be
delightful to the human mind, a never- fail-
ing fpring of confolation : Suppofing on the
contrary, that there were no fuch thing as
counfel in the government of the univerie,
but that all things were guided by blind
chance or neceffity ; how muft this diffipate
the vigour of the foul, diforder all its pow-
ers, and fill it with horror : The prefenjt
ftate, and indeed the whole of exiftence,
would then be, in the ftridefl and mofl
proper Senfe, as Job reprefents the ftate of

death.

X

3 9 S The Wifdom of Gcd mantjejled in the

Se RM. death, * a land of darknefs as darknefs it
felf and of the fljadow of deaths without any
order, and where the light is as darknefs.
But fince it is not fo, fince the only wije
God reignethy his coufifel Jiandeth for ever,
and the thoughts oj his heart to all genera-
tions, let all the rational inhabitants of the
earth rejoyce, and the multitude of the ifles
he glad thereof : What can give greater fa-
tisfacSion and inward fecurity to a confide-
rate unprejudic'd mind ; for, upon this prin-
ciple, the laft refult of all things muft be,
juft as fuch a mind would wifh it to be.

Laflfyy We ought always to acquielce in
the prefent difpofition of things by Divine
providence, and comply with its counfels,
as far as we know them. God's ways are
unfearchable, and his jujigments paft find-
ing out s but when he is pleas'd to fhow his
purpofes in particular events, tho' we can-
not difcern the reafons of them and their
full defign, it becomes us to fubmit, not
becaufe of his fovereign dominion, which,
abftrading from the confideration of his
wifdom, can never produce a rational refig-

* Job X. 22.

nation.

Conjlitution and Government of the World. 399
nation, nor fatisfy our underftandings any^ERM.
more than unintelligent fate, the blind idol i^*^^->^
of Atheijls ; but becaufe we know he is in-
finitely wife, who in thefe inftances de-
clares his will. He has, 'tis true, given us
underftanding, and we (hould ufe it in the
beft manner we can, for the diredion of
cur own practice ; prudence however will
direct fuch as are confcious of their own
weaknefs, to carry it with great deference
to slcknowledg'd fuperior underflanding, and
hearken to inftruction : But furely the very-
imperfect underftandings of men, fhould
never exalt themfelves againft the perfect
Wifdom which rules the univerfe. There-
fore when God is pleas'd to interpofe by
difappointing our defigns, and breaking our
meafures, the humbleft refignation is our un-
queftionable duty 3 and what he has plainly
difcovcr'd to be the defign and appointment
of his providence, we fhould chearfuUy fub-
mit to, becaufe we arc fure it is wifeft in
the whole : Still remembring, as a firfl
maxim, and of the utmofl importance,
that what God has evidently fhown, by
the clear light of our own reafon, to be
the proper ends of our being, thefe we

ought

400 7he Wifdom of God manifefted in the

Serm. ought conftantly to purfue, and inviolably

-^' adhere to that invariable rule which he
has given us for the conduct of life. We
cannot fathom the depth of his wifdom,
nor know the fecret of his counfels, but
unto man he has /aid, * Behold the fear of
the Lord, that is wijdom, and to depart
from evil is under Handing.

* Job xxviii. 2?.

FINIS.